h  "-. 


WITH  THE 

RELIGION  OF  JESUS  CHR] 


DODGE 


I 


UNIVERSITY  OF  CALIFORNIA 
AT  LOS  ANGELES 


GIFT  OF 

Dr.   ERNEST   G.    MOORE 


WAR   INCONSISTENT 


WITH  THE 


RELIGION    OF  JESUS    CHRIST 


BY 

DAVID    LOW   DODGE 


With  an  Introduction 

BY 

EDWIN   D.  MEAD 


>    >     ^      )  J  >  J    ) 


■'^':^ ';.  ,  f"    -  !   >'':-:  .v.:--v 

PUBLISHED   FOR  THE    INTERNATIONAL   UNION 

GINN    &    COMPANY,   BOSTON 

1905 


CoPYHir.HT,   lgo5,  BY 

THE    INTERNATIONAL   UNION 


ALL    RIGHTS    RESERVED 


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CONTENTS 

Page 

Introduction vii 

War  Inconsistent  with  the  Religion  of  Jesus  Christ       i 

War  is  Inhuman  : 

I.    Because  it  hardens  the  heart  and  blunts  the  tender 

feelings  of  mankind 2 

II.    War  is  inhuman,   as  in  its   nature  and   tendency  it 

abuses  God's  animal  creation 6 

III.  War  is  inhuman,  as  it  oppresses  the  poor    ....       8 

IV.  War   is   inhuman,  as  it  spreads  terror  and  distress 
among  mankind I2 

V.    War  is  inhuman,  as  it  involves  men  in  fatigue,  famine, 

and  all  the  pains  of  mutilated  bodies 14 

VI.    War  is  inhuman,  as  it  destroys  the  youth  and  cuts 

off  the  hope  of  gray  hairs 16 

VII.    War  is  inhuman,  as  it  multiplies  widows  and  orphans, 

and  clothes  the  land  in  mourning 18 

V     War  is  Unwise  : 

^  I.    Because,   instead  of  preventing,   it  provokes  insult 

and  mischief 23 

II.    War  is  unwise,  for  instead  of  diminishing,  it  increases 

difficulties 26 

III.  War  is  unwise,  because  it  destroys  property     ...     28 

IV.  War  is  unwise,  as  it  is  dangerous  to  the  liberties  of 

men 30 

V.    War  is  unwise,   as  it  diminishes  the  happiness  of 

mankind 34 

VI.    War  is  unwise,  as  it  does  not  mend,  but  injures,  the 

morals  of  society       36 

V 


215115 


vi  CONTENTS 

Page 
VII.    War  is  unwise,  as  it  is  hazarding  eternal  things  for 

only  the  chance  of  defending  temporal  things      .     42 
VIII.    War  is  unwise,  as  it  does  not  answer  the  professed 

end  for  which  it  is  intended 44 

War  is  Criminal  : 

I.    Going  to  war  is  not  keeping  from  the  appearance 

of  evil,  but  is  running  into  temptation     ....     47 
II.    War  is  criminal,  as  it  naturally  inflames  the  pride 

of  man 49 

III.  War  necessarily    infringes   on   the   consciences   of 

men,  and  therefore  is  criminal 52 

IV.  War  is  criminal,  as  it  is  opposed  to  patient  suffering 

under  unjust  and  cruel  treatment 56 

V.    War  is  criminal,  as  it  is  not  doing  to  others  as  we 

should  wish  them  to  do  to  us 60 

VI.    War  is  inconsistent  with  mercy,  and  is   therefore 

criminal 61 

VII.    War  is  criminal,  as  the  practice  of  it  is  inconsistent 
with  forgiving  trespasses  as  we  wish  to  be  forgiven 

by  the  final  judge 63 

VIII.    Engaging  in  war  is  not  manifesting  love  to  enemies 

or  returning  good  for  evil 64 

IX.    War  is    criminal,  because  it  is  actually  rendering 

evil  for  evil 67 

X.    War  is  criminal,  as  it  is  actually  doing  evil  that  good 
may  come  ;    and  this  is  the  best  apology  that  can 

be  made  for  it 7^ 

XI.    War  is  opposed  to  the  example  of  tlie  Son  of  God, 

and  is  therefore  criminal        72 

Objections  Answered 77 

Hymn 121 

The  Mediator's  Kingdom   not  of  this  World  :   but 

Spiritual       123 


INTRODUCTION 


To  David  Low  Dodge  of  New  York  belongs  the  high 
honor  of  having  written  the  first  pamphlets  published  in 
America  directed  expressly  against  the  war  system  of 
nations,  and  of  having  founded  the  first  peace  society 
ever  organized  in  America  or  in  the  world.  His  first 
pamphlet,  The  Mediator  s  Kingdom  not  of  this  World, 
was  published  in  1809.  His  second  and  more  important 
pamphlet.  War  Inconsistent  zvith  the  Religiojt  of  Jesus 
Christ,  was  prepared  for  the  press  in  181 2.  This  was 
two  years  before  the  publication  of  Noah  Worcester's 
Solemii  Reviezv  of  the  Custom  of  War,  which  was  issued 
in  Boston  on  Christmas  Day,  18  14.  Early  in  18 12  Mr. 
Dodge  and  his  friends  in  New  York  deliberated  on  the 
expediency  of  forming  a  peace  society  ;  but  on  account  of 
the  excitement  attending  the  war  with  Great  Britain  this 
was  postponed  until  1815.  In  August  of  that  year  the 
New  York  Peace  Society,  the  first  in  the  world,  was  organ- 
ized, with  Mr.  Dodge  as  its  president.  This  was  four 
months  before  the  organization  of  the  Massachusetts 
Peace  Society  (December  26,  18 15)  under  the  leader- 
ship of  Noah  Worcester,  and  nearly  a  year  before  the 
English  Peace  Society,  the  first  in  Europe,  was  formed 
(June  14,  18 16)  in  London. 

The  preeminent  historical  interest  attaching  to  Mr. 
Dodge's  pioneering  work  in  the  peace  cause  in  this  coun- 
try would  alone  justify  and  indeed   seem  to  command 

vii 


viii  INTRODUCTION 

the  republication  of  his  pamphlets  at  this  time,  when 
the  great  ideas  for  which  he  so  courageously  and  pro- 
phetically stood  are  at  last  winning  the  general  recog- 
nition of  humane  and  thoughtful  men.  But  it  is  not 
merely  historical  interest  which  warrants  a  revival  of 
attention  to  these  almost  forgotten  papers.  Their  intrin- 
sic power  and  worth  are  such  as  make  their  reading, 
especially  that  of  the  second  essay.  War  Inconsistent 
with  the  Religion  of  Jesns  Christ,  which  stands  first 
in  the  present  volume,  edifying  and  inspiring  to-day. 
Marked  by  few  literary  graces  and  cast  in  a  theological 
mold  which  the  critical  thought  of  the  present  has  in 
large  measure  outgrown,  there  is  a  force  of  thought,  a 
moral  earnestness,  a  persevering  logic,  a  common  sense, 
a  hatred  of  inhumanity,  a  passion  for  justice,  a  penetra- 
tion and  a  virtue  in  them,  which  commends  them  to  the 
abiding  and  reverent  regard  of  all  who  work  for  the 
peace  and  order  of  the  world.  Among  such  workers 
to-day  are  men  of  various  political  philosophies,  and 
perhaps  only  a  small  minority  are  nonresistants  of  the 
extreme  type  of  David  L.  Dodge ;  but  to  that  minority, 
we  cannot  fail  to  remark,  belongs  the  greatest  and  most 
influential  of  all  the  peace  prophets  of  this  time,  Leo 
Tolstoi.  None  can  read  these  old  essays  without  being 
impressed  by  the  fact  that  their  arguments  are  essen- 
tially the  same  as  those  of  the  great  Russian.  There  is 
little  indeed  of  the  Tolstoian  thunder  and  lightning,  the 
pathos,  wrath,  and  rhetoric,  the  poetry  and  prophecy,  in 
these  old-fashioned  pages  ;  but  the  doctrine  is  the  same 
as  that  of  Bethink  Yourselves !  and  Patriotism  versus 
Christiatiity.     In  his  central  thought  and  purpose,  in  his 


INTRODUCTION  ix 

religious  trust  and  reliance  upon  the  Christian  principle, 
the  New  York  merchant  was  a  Tolstoi  a  hundred  years 
before  his  time. 

David  Low  Dodge  was  born  June  14,  1774,  in  that 
part  of  Pomfret,  Connecticut,  now  called  Brooklyn. 
This  was  the  home  of  Israel  Putnam  ;  and  David  Dodge's 
father,  a  farmer  and  carpenter,  was  Putnam's  neighbor 
and  friend,  —  may  well  have  been  near  him  when  in 
April,  1775,  upon  hearing  of  the  battle  of  Lexington, 
he  left  his  plow  in  the  furrow  and  started  to  join  the 
forces  gathering  at  Cambridge.  David  Dodge's  father, 
grandfather,  and  great-grandfather  each  bore  the  name 
of  David  Dodge.  The  great-grandfather  was  a  Congre- 
gational minister,  who  was  understood  to  have  come 
from  Wales,  —  a  learned  and  wealthy  man,  who  was  for  a 
while  settled  in  the  vicinity  of  Cape  Ann  in  Massachu- 
setts. The  grandfather,  who  also  received  a  liberal  edu- 
cation, probably  in  England,  came  into  the  possession  of 
his  father's  estate,  for  that  day  a  large  one,  and  we  are 
not  informed  whether  he  followed  any  profession  or  reg- 
ular business.  He  was  a  man  fully  six  feet  tall,  of  great 
muscular  power,  and  a  lover  of  good  horses,  on  which 
he  spent  much  time  and  money.  He  married  Ann  Low, 
from  a  wealthy  Massachusetts  family,  and  settled  in 
Beverly,  where  their  sons  David  and  Samuel  were  born, 
and  where  the  family  fortunes  became  much  embar- 
rassed. About  1757  the  family  removed  to  Pomfret, 
Connecticut,  and  the  boys,  whose  education  at  the  hands 
of  their  mother  had  been  but  slight,  were  apprenticed, 
David  to  a  carpenter  and  Samuel  to  a  shoemaker.  Their 
father,  obtaining  at  this  time  a  commission  in  the  army 


X  INTRODUCTION 

invading  Canada,  met  his  death  in  a  bateau  which 
attempted  to  descend  the  falls  of  the  Oswego  and  was 
dashed  to  pieces  on  the  rocks  with  the  loss  of  every 
soul  on  board. 

David  Low  Dodge's  mother,  when  a  girl,  was  Mary- 
Stuart,  and  when  she  married  his  father,  in  1768,  was  a 
widow  bearing  the  name  of  Earl.  The  young  husband 
hired  a  small  farm,  the  wife  by  her  industry  and  econ- 
omy had  furniture  sufficient  to  begin  housekeeping,  and 
the  little  home  was  founded  in  which  David  Low  Dodge's 
only  sister  Mary  was  born  in  1770.  Three  years  later 
the  father  hired  a  more  expensive  place  in  the  same 
town,  where  the  boy  was  born  in  1774.  "  During  that 
year,"  he  writes  in  his  autobiography,  "  my  father  became 
serious,  and  commenced  family  prayer.  He  was  educated 
in  the  old  semi-Arminian  views  of  his  mother  and  the 
halfway  covenant.  My  mother  was  a  rigid  Calvinist  of 
the  Whitefield  school.  Neither  of  them  ever  made  a 
public  profession  of  religion,  but  they  were  careful  to 
observe  external  ordinances,  catechize  their  children,  and 
give  religious  instruction.  They  were  honest,  industri- 
ous, temperate,  kind-hearted  people,  universally  respected 
and  esteemed  by  all  who  were  acquainted  with  them." 

Such  was  the  atmosphere  in  which  the  boy  grew  up. 
"  The  American  Revolution  at  this  period  was  convulsing 
the  whole  country,  drafting  and  enlisting  soldiers.  Wag- 
ons were  needed  for  the  army,  and  by  the  advice  of  the 
Putnams,  the  old  general  and  his  son  Israel,  who  was 
about  two  years  younger  than  my  father,  he  was  induced 
to  engage  in  the  manufacture  of  continental  wagons.  He 
hired  a  convenient  place  for  carpenters  and  blacksmiths, 


INTRODUCTION  xi 

took  several  journeymen  into  the  family,  and  embarked 
all  his  earnings  in  the  business."  The  boy's  half-brothers, 
William  and  Jesse  Earl,  entered  the  army  at  the  tender 
ages  of  fourteen  and  sixteen,  endured  battles,  sickness, 
and  every  privation,  and  both  died  towards  the  close  of 
the  war,  the  event  almost  wrecking  the  nervous  system 
of  the  mother,  a  woman  of  acute  sensibility.  Thus  early 
were  the  horrors  of  war  brought  personally  home  to  the 
boy.  He  remembered  hearing  the  distant  cannonading 
when  New  London  was  burned  by  the  British,  and  the 
exclamation  of  the  man  beside  him,  "  Blood  is  flowing 
to-day."  "News  came  the  next  morning  that  the  forts 
were  stormed,  the  garrisons  put  to  the  sword.  New  Lon- 
don burnt,  and  the  British  were  marching  upon  Norwich, 
and  would  proceed  up  into  the  country.  My  mother 
wrung  her  hands,  and  asked  my  father  if  we  had  not 
better  pack  up  some  things  to  secrete  them." 

The  boy's  education  was  slight  and  fragmentary. 
The  summer  he  was  six  years  old  he  attended  the 
school  of  a  venerable  Irish  maiden  lady  about  sixty  years 
of  age,  learning  Watts'  Divine  Songs,  texts  of  Scripture, 
and  the  Shorter  Catechism.  From  the  age  of  seven  to 
fourteen  —  the  family  now  living  on  a  farm  in  the  neigh- 
boring town  of  Hampton  —  he  attended  the  district 
school  for  two  terms  each  winter,  having  no  access  to 
any  other  books  than  the  primer,  spelling  book,  arith- 
metic, and  Bible.  "  I  used  often,  when  not  at  work  in 
the  shop  evenings,  to  retire  to  the  old  kitchen  fireplace, 
put  my  lamp  into  the  oven,  and,  sitting  with  my  back 
against  it,  take  my  arithmetic,  slate,  and  pencil,  and  try 
to  cipher  a  little.    I  often  think  how  I  should  have  been 


xii  INTRODUCTION 

delighted  to  have  had  one  fifth  part  of  the  advantages 
enjoyed  by  most  of  my  descendants."  Confined  to  the 
house  for  seven  weeks  a  Httle  later  as  the  result  of 
accidents,  he  turned  hungrily  to  such  books  as  he  could 
secure  —  Dilworth's  Arithmetic,  Webster's  Abridged 
Grammar,  and  Salmon's  Universal  EnglisJi  Geography. 
"  This  opened  a  new  and  astonishing  field  to  me  for 
contemplation.  I  now  obtained  the  first  glimpse  of  the 
boundaries  of  land  and  water,  of  the  lofty  mountains, 
and  of  the  mighty  rivers  which  had  cut  their  channels 
through  the  earth.  I  read  and  surveyed  the  maps  and 
meditated  upon  them  until  I  began  to  lecture  to  my 
young  companions,  and  was  considered  quite  learned  in 
geography.  Having  an  object  in  view,  I  began  to  thirst 
for  knowledge,  and  succeeded  in  borrowing  in  succession 
The  Travels  of  Cyrus,  Xerxes'  Expedition  into  Greece, 
The  History  of  Alexander  the  Great,  and  HannibaVs 
Invasion  of  Rome.''  He  proposed  and  brought  about  the 
formation  of  a  society  of  young  men  in  the  town,  for  the 
improvement  of  minds  and  manners.  There  were  four- 
teen young  men,  with  an  equal  number  of  young  women 
presently  added,  each  furnishing  a  useful  book  as  the 
beginning  of  a  library.  "  We  obtained  some  of  the 
British  classics,  such  as  the  Spectator,  Guardian,  etc., 
with  a  few  histories  ;  the  subjects  formed  a  foundation 
for  conversation  when  we  met  together." 

Now  the  young  man's  ambition  turned  from  farming 
to  school-teaching.  He  began  with  district  schools, 
becoming  a  successful  teacher  from  the  start,  prose- 
cuting his  own  studies  assiduously  in  every  leisure  hour, 
fired  with  a  desire  to  improve  the  schools,  which  were 


INTRODUCTION  xiii 

everywhere  as  wretched  as  can  well  be  imagined.  For 
some  months  in  1795  he  left  teaching  to  join  other  young 
men  in  building  a  bridge  at  Tiverton,  Rhode  Island.  Then 
he  attended  the  academy  at  North  Canterbury,  Connecti- 
cut, under  the  charge  of  the  eminent  teacher,  John  Adams. 
"  This  was  the  only  opportunity  I  ever  enjoyed  of  attend- 
ing a  good  school,  and  this  was  abridged  to  fulfill  my  engage- 
ment to  teach  the  town  school  in  Mansfield."  In  1796 
he  opened  a  private  school  in  Norwich,  adding  the  next 
year  a  morning  school  for  young  ladies  and  an  evening 
school  for  apprentices  and  clerks,  all  of  which  flourished. 
During  this  time  he  was  profoundly  interested  in  reli- 
gious matters,  attending  many  revivals  and  becoming 
more  and  more  concerned  with  moral  and  social  problems. 
Now,  too,  he  married,  his  wife  being  a  daughter  of 
Aaron  Cleveland  of  Norwich,  a  strong  character,  after- 
wards a  clergyman,  "  whose  name  you  will  find  enrolled 
among  the  poets  of  Connecticut,"  and  who  as  early  as 
1775  published  a  poem  on  slavery,  which,  condemning 
slavery  as  wholly  antichristian,  attracted  a  good  deal  of 
notice.  He  was  the  first  man  in  Connecticut  to  arraign 
slavery  publicly.  Elected  to  the  General  Assembly  from 
Norwich  on  that  issue,  he  introduced  a  bill  in  behalf  of 
emancipation. 

With  health  somewhat  impaired  and  with  family 
cares  increasing,  David  Dodge  now  turned  from  teach- 
ing to  trade.  First  it  was  as  a  clerk  in  Norwich,  then 
as  a  partner  in  a  general  store,  then  as  head  of  various 
dry  goods  establishments  in  Hartford  and  other  Con- 
necticut towns,  always  and  everywhere  successful.  In 
1805  Messrs.   S.  and  H.  Higginson  of  Boston,  cousins 


xiv  INTRODUCTION 

of  his  wife,  a  firm  of  high  standing  and  large  capital, 
made  him  a  proposition  to  enter  into  a  copartnership 
with  a  view  to  establishing  an  extensive  importing  and 
jobbing  store  in  the  city  of  New  York  ;  and  he  accepted 
the  proposition,  going  to  New  York  the  next  year  to 
take  charge  of  the  concern  in  that  city.  He  took  a  store 
in  Pearl  Street,  and  the  year  afterwards  the  family  took 
possession  of  the  house  connected  with  the  store,  still 
reserving  the  house  in  Hartford  as  a  retreat  in  case  of 
yellow  fever  in  New  York.  From  this  time  until  his 
death,  April  23,  1852,  New  York  was,  with  occasional 
interruptions,  his  home  and  the  center  of  his  varied 
and  ever  enlarging  activities.  Just  before  the  outbreak 
of  the  war  with  England  his  partners  became  bankrupt 
through  losses  in  extensive  shipping  of  American  produce 
to  Europe.  "  Bonaparte  sprung  his  trap  upon  more  than 
a  million  dollars  of  their  property."  Mr.  Dodge  now 
established  cotton  factories  in  Connecticut,  and  later  com- 
menced anew  the  dry  goods  business  in  New  York,  his 
home  for  years  alternating  between  New  York  and  the 
Norwich  neighborhood  ;  and  for  the  nine  years  following 
1835  he  occupied  a  large  farm  in  Plainfield,  New  Jersey. 
Active  as  was  his  business  life,  and  faithful  his  devo- 
tion to  his  large  business  affairs,  —  and  he  came  to  rank 
with  the  most  prominent  mercantile  men  of  his  day,  — 
his  mind  was  always  intent  upon  social  and  religious 
subjects.  "  During  the  years  of  1808  to  181 1  our  busi- 
ness became  extensive  and  demanded  much  thought  and 
attention  ;  yet  I  think  my  affections  were  on  the  subject 
of  religion."  Revivals  of  religion,  the  interests  of  his 
church  in  Norwich  or  New  York,  the  improvement  of 


INTRODUCTION  XV 

the  lives  of  his  factory  operatives,  the  organization  in 
New  York  of  the  Christian  Friendly  Society  for  the 
Promotion  of  Morals  and  Religion,  —  such  were  the 
objects  which  commanded  him.  Throughout  his  long 
residence  in  New  York  he  was  a  prominent  worker  in 
the  Presbyterian  church,  for  many  years  an  elder  in  the 
church.  He  took  a  leading  part  in  organizing  the  New 
York  Bible  Society  and  the  New  York  Tract  Society, 
was  much  engaged  in  the  early  missionary  movements 
in  New  York,  and  in  promoting  the  education  of  young 
men  for  the  ministry.  He  was  a  lover  of  knowledge,  a 
great  reader,  and  one  who  thought  and  wrote  as  he  read. 
Deeply  interested  in  history,  ancient  and  modern,  his 
chief  interest  was  in  theological  discussion.  He  was 
familiar  with  the  chief  theological  controversies  of  the 
day,  and  upon  many  of  them  committed  his  views  to 
writing.  His  knowledge  of  the  Bible  was  remarkable  ; 
he  read  it  through  critically  in  course  forty-two  times. 
He  held  firmly  the  Calvinistic  system  of  doctrine,  and 
he  addressed  to  his  children  a  series  of  letters,  character- 
ized by  great  ability  and  logical  force,  in  defense  of  the 
faith,  and  constituting  together  a  compendious  system 
of  theology. 

Several  of  these  letters  are  included  in  the  memorial 
volume  pubhshed  for  the  family  in  1854  under  the 
editorial  supervision  of  Rev.  Matson  M.  Smith.  This 
volume  contains,  besides  the  two  essays  on  war  here 
reprinted,  and  various  verses  and  letters,  the  interesting 
autobiography  which  he  prepared,  at  the  request  of  his 
children,  a  few  years  before  his  death,  and  a  supple- 
mentary biographical  sketch  by  his  pastor.  Rev.  Asa  D. 


xvi  INTRODUCTION 

Smith.  In  the  mass  of  manuscripts  which  he  left  behind 
was  an  essay  upon  "  The  Relation  of  the  Church  to  the 
World,"  and  one  upon  "  Retributive  Judgment  and  Capi- 
tal Punishment," —  to  which  he  was  sharply  opposed.  He 
was  opposed  indeed  to  so  much  in  human  governments 
as  now  constituted,  —  "  whose  ultimate  reliance,"  he  said, 
"is  the  sword,"  and  whose  laws  he  felt  to  be  so  often 
contrary  to  the  laws  of  Christ  to  which  he  gave  his  sole 
allegiance, — that  he  would  neither  vote  nor  hold  office. 
Strict  and  inflexible  as  he  was  in  his  views  of  political 
and  religious  duty,  he  was  one  of  the  most  genial  and 
delightful  of  men,  a  Christian  in  whom  there  was  no 
guile,  fond  of  the  young,  affectionate,  courteous,  "given 
to  hospitality,"  "  careful  habitually  to  make  even  the  con- 
ventionalities of  life  a  fitting  accompaniment  and  expres- 
sion of  the  inward  principle  of  kindness."  A  face  as 
strong  as  it  is  gentle,  and  as  gentle  as  it  is  strong,  is 
that  which  looks  at  us  in  the  beautiful  portrait  preserved 
in  the  family  treasures,  and  a  copy  of  which  forms  the 
frontispiece  of  the  present  volume. 

The  character  and  influence  of  the  family  which  he 
founded  in  New  York,  during  the  three  generations 
which  have  followed,  constitute  an  impressive  witness  to 
David  Dodge's  force  and  worth,  his  religious  consecra- 
tion, and  high  public  spirit.  At  the  junction  of  Broad- 
way and  Sixth  Avenue  stands  the  statue  of  his  son, 
William  Earl  Dodge,  whose  life  of  almost  fourscore  years 
ended  in  1883.  For  long  years  the  head  of  the  great 
house  of  Phelps,  Dodge  &  Co.,  the  manager  of  immense 
railway,  lumber,  and  mining  interests,  the  president  of 
the  New  York  Chamber  of  Commerce,  a  representative 


INTRODUCTION  xvii 

of  New  York  in  Congress,  a  leader  in  large  work  for 
temperance,  for  the  freedmen,  for  the  Indians,  for  theo- 
logical education,  for  a  score  of  high  patriotic  and  phil- 
anthropic interests,  New  York  had  in  his  time  no  more 
representative,  more  useful,  or  more  honored  citizen. 
And  what  is  said  of  him  may  be  said  in  almost  the  same 
words  of  William  Earl  Dodge,  his  son,  who  died  but 
yesterday,  and  who  combined  broad  business  and  phil- 
anthropic activities  in  the  same  strong  and  influential  way 
as  his  father  and  grandfather  before  him.  President  of 
many  religious  and  benevolent  associations,  he  was  pre- 
eminently a  patriot  and  an  international  man.  The  logic 
of  his  life  and  of  his  heritage  placed  him  naturally  at 
the  head  of  the  National  Arbitration  Committee,  which 
was  appointed  at  the  great  conference  on  international 
arbitration  held  at  Washington  in  the  spring  of  1896,  fol- 
lowing the  anxiety  attendant  upon  President  Cleveland's 
Venezuelan  message, — a  committee  which,  under  his 
chairmanship,  and  since  his  death  that  of  Hon.  John 
W.  Foster,  has  during  the  decade  rendered  such  great 
service  to  the  peace  and  arbitration  cause  in  this  coun- 
try. It  is  to  be  noted  also  that  the  names  of  his  son  and 
daughter,  Cleveland  H.  Dodge  and  Grace  H.  Dodge, 
names  so  conspicuously  associated  to-day  with  char- 
itable, religious,  and  educational  efforts  in  New  York, 
are  associated,  too,  like  his  with  the  commanding  cause 
of  the  world's  peace  and  better  organization ;  both  names 
stand  upon  the  American  Committee  of  the  Thirteenth 
International  Peace  Congress,  which  met  in  Boston  in 
1904.  Thus  have  the  generations  which  have  followed 
him  well   learned  and   strongly   emphasized  the  lesson 


xviii  INTRODUCTION 

taught  by  David  Dodge  almost  a  century  ago,  that  war 
is  "inhuman,  unwise,  and  criminal,"  and  "inconsistent 
with  the  religion  of  Jesus  Christ." 

It  was  in  1805  that  a  startling  personal  experience 
prompted  the  train  of  thought  which  soon  and  forever 
made  David  L.  Dodge  the  advocate  of  the  thorough- 
going peace  principles  with  which  his  name  is  chiefly 
identified,  and  led  him  to  condemn  all  violence,  even  in 
self-defense,  in  dealings  between  men,  as  between  nations. 
Accustomed  to  carry  pistols  when  travehng  with  large 
sums  of  money,  he  was  almost  led  to  shoot  his  landlord 
in  a  tavern  at  Providence,  Rhode  Island,  who  by  some 
blunder  had  come  into  his  room  at  night  and  suddenly 
waked  him.  The  thought  of  what  his  situation  and 
feelings  would  have  been  had  he  taken  the  man's  life 
shocked  him  into  most  searching  thinking.  For  two  or 
three  years  his  mind  dwelt  on  the  question.  He  turned 
to  the  teaching  and  example  of  Christ,  and  became  per- 
suaded that  these  were  inconsistent  with  violence  and 
the  carrying  of  deadly  weapons,  and  with  war.  The  com- 
mon churchman  sanctioned  such  things,  but  not  the 
early  Christians  ;  and  he  found  strong  words  condemn- 
ing war  in  Luther  and  Erasmus,  the  Moravians  and 
Quakers.  Discussing  the  matter  with  many  pious  and 
Christian  men,  he  found  them  generally  avoiding  the 
gospel  standard.  He  was  shocked  by  the  "general  want 
of  faith  in  the  promises  "  ;  but  he  himself  laid  aside  at 
once  his  pistols  and  the  fear  of  robbers.  He  became 
absolutely  convinced  that  fighting  and  warfare  were 
"  unlawful  for  the  followers  of  Christ  "  ;  and  from  now  on 
he  began  to  bear  public  testimony  against  the  war  spirit. 


INTRODUCTION  xix 

Early  in  the  spring  of  1809  he  pubhshed  his  essay, 
The  Mediator  s  Kingdom  not  of  this  World,  which 
attracted  so  much  attention  that  in  two  weeks  nearly 
a  thousand  copies  were  sold.  Three  literary  men  joined 
in  preparing  a  spirited  and  sarcastic  criticism  of  it ;  and 
he  immediately  published  a  rejoinder.  The  Mediator  s 
Kingdom  was  republished  in  Philadelphia  and  in  Provi- 
dence, and  Mr.  Dodge  writes  truly  :  "  These  publica- 
tions gave  the  first  impulse  in  America,  if  we  except  the 
uniform  influence  of  the  Friends,  to  inquiry  into  the  law- 
fulness of  war  by  Christians.  Some  who  were  favorable 
to  the  doctrines  of  peace  judged  that,  with  a  bold  hand, 
I  had  carried  the  subject  too  far  ;  and  doubtless,  as  it 
was  new  and  had  not  been  much  discussed,  I  wrote  too 
unguardedly,  not  sufficiently  defining  my  terms.  The 
Rev.  Dr.  Noah  Worcester  was  one  who  so  judged,  and 
a  few  years  after  he  published  his  very  spirited  and 
able  essay,  The  Solemn  Reviezv  of  War."  This  famous 
essay  of  Worcester's  represents  the  platform  of  the  great 
body  of  American  peace  workers  for  a  century,  the  posi- 
tion of  men  like  Channing  and  Ladd  and  Jay  and 
Sumner ;  but  to  a  nonresistant  and  opponent  even  of 
self-defense,  like  David  Dodge,  these  seemed  the  expo- 
nents of  a  halfway  covenant. 

Mr.  Dodge  entered  into  private  correspondence  on  the 
lawfulness  of  war  with  Rev.  Lyman  Beecher,  Rev.  Aaron 
Cleveland,  his  father-in-law.  Rev.  John  B.  Romeyn, 
and  Rev.  Walter  King.  He  preserved  among  his  manu- 
scripts letters  of  twenty-five  pages  from  Dr.  Romeyn  and 
Mr.  Cleveland,  and  copies  of  his  reply  to  Dr.  Romeyn 
(one  hundred  and  thirty-two  pages)  and  to  Dr.  Beecher 


XX  INTRODUCTION 

(forty-four  pages).  Important  letters  from  Dr.  Beecher 
and  Governor  Jay  he  had  lost.  All  these  took  the  posi- 
tion of  Dr.  Worcester,  sanctioning  strictly  defensive  war 
in  extreme  cases,  — all  except  Mr.  Cleveland,  who  finally 
came  into  complete  accord  with  Mr.  Dodge,  and  pub- 
lished two  able  sermons  on  "  The  Life  of  Man  Inviolable 
by  the  Laws  of  Christ." 

Early  in  1 8 1 2  the  friends  of  peace  whom  Mr.  Dodge 
had  gathered  about  him  in  New  York  conferred  upon 
the  forming  of  a  peace  society,  "wholly  confined  to 
decided  evangelical  Christians,  with  a  view  to  diffusing 
peace  principles  in  the  churches,  avoiding  all  party 
questions."  There  being  at  this  juncture,  however, 
intense  political  feeling  over  the  threatened  war  with 
Great  Britain,  they  feared  their  motives  would  be  mis- 
apprehended, and  decided  for  the  moment  simply  to  act 
individually  in  diffusing  information.  Mr.  Dodge  was 
appointed  to  prepare  an  essay  on  the  subject  of  war, 
stating  and  answering  objections  ;  and,  removing  at  this 
time  to  Norwich,  he  there,  in  a  period  of  great  business 
perplexity,  completed  his  remarkable  paper  on  "  War 
Inconsistent  with  the  Christian  Religion,"  which  was 
pubUshed  in  the  very  midst  of  the  war  with  England. 

Upon  his  return  to  New  York,  the  friends  of  peace 
there  had  two  or  three  meetings  relative  to  the  organiza- 
tion of  a  society  ;  and  in  August,  181  5,  they  formed  the 
New  York  Peace  Society,  of  between  thirty  and  forty 
members,  their  strict  articles  of  association  condemning 
all  war,  offensive  and  defensive,  as  wholly  opposed  to  the 
example  and  spirit  and  precepts  of  Christ.  The  peace 
societies  formed  immediately  afterwards  in  Massachusetts, 


INTRODUCTION  xxi 

Ohio,  Rhode  Island,  and  London  were  organized,  accord- 
ing to  Mr.  Dodge,  without  any  knowledge  of  each  other, 
the  movements  being  the  simultaneous  separate  results 
of  a  common  impulse.  Of  the  New  York  society  Mr. 
Dodge  was  unanimously  elected  president.  Monthly 
meetings  were  arranged,  and  at  the  first  of  these  Mr. 
Dodge  read  an  address  upon  "The  Kingdom  of  Peace 
under  the  Benign  Reign  of  Messiah,"  of  which  a  thou- 
sand copies  were  at  once  printed  and  circulated.  Within 
two  years  the  society  had  increased  to  sixty  members, 
men  active  not  only  against  war  —  which  the  society 
regarded  as  "the  greatest  temporal  evil,  as  almost  every 
immorality  is  generated  in  its  prosecution,  and  poverty, 
distress,  famine,  and  pestilence  follow  in  its  train"  —  but 
in  all  the  benevolent  enterprises  of  that  day.  "  Several 
respectable  clergymen  united  with  the  society,  —  Rev. 
Drs.  E.  D.  Griffin  and  M.  L.  Parvine,  Rev.  E.  W.  Bald- 
win (to  whose  pen  we  were  much  indebted).  Rev.  Samuel 
Whelpley,  and  his  son,  Rev.  Melancthon  Whelpley,  Rev. 
H.  G.  Ufford,  and  Rev.  S.  H.  Cox.  Dr.  Cox,  however, 
afterwards  entertained  different  views  on  the  subject." 
The  New  York  Peace  Society  had  friendly  corre- 
spondence with  all  the  other  peace  societies,  and  for  sev- 
eral years  took  two  hundred  copies  of  Dr.  Worcester's 
Friend  of  Peace,  This  seems  finally  to  have  contrib- 
uted to  divide  the  society,  some  relinquishing  the  non- 
resistant  views  of  Mr.  Dodge  and  adopting  Worcester's 
less  extreme  position.  But  our  brave  Tolstoian  was  a 
"thorough,"  and  never  wavered.  "If  it  was  morally 
wrong  for  individuals  to  quarrel  and  fight,  instead  of 
returning  good  for  evil," — these  are  his  last  words  on 


xxii  INTRODUCTION 

the  subject  in  his  autobiography, —  "it  was  much  more 
criminal  for  communities  and  nations  to  return  evil  for 
evil,  and  not  strive  to  overcome  evil  with  good.  In  fact, 
the  great  barrier  to  our  progress  was  the  example  of  our 
fathers  in  the  American  Revolution.  That  they  were 
generally  true  patriots,  in  the  political  sense  of  the  term, 
and  many  hopefully  pious,  I  would  not  call  in  question, 
while  I  consider  them  as  ill  directed  by  education  as 
St.  Paul  was  when  on  his  way  to  Damascus." 

The  New  York  Peace  Society  maintained  its  existence 
and  work  for  many  years.  In  1828  it  united  with  other 
societies  in  the  creation  of  the  American  Peace  Society, 
which  was  organized  in  New  York  on  May  8  of  that  year 
on  the  initiative  of  William  Ladd.  After  this  the  New 
York  society  seems  to  have  done  little  separate  work, 
and  finally  its  independent  existence  ceased.  Mr.  Dodge 
assisted  in  the  organization  of  the  new  national  society, 
and  presided  at  its  first  annual  meeting,  May  13,  1829. 
He  was  chosen  a  member  of  its  board  of  directors,  and 
later  became  a  life  director,  maintaining  his  connection 
with  the  society  until  his  death  in  1852,  faithful  to 
the  end  to  the  radical  views  by  which  he  had  become  so 
powerfully  possessed  almost  half  a  century  before. 

For  two  generations  New  York  has  been  without  a 
local  peace  society.  The  services  of  eminent  individual 
citizens  of  the  city  and  state  of  New  York  for  the  peace 
cause  during  that  period,  however,  have  been  signal. 
Judge  William  Jay  of  New  York  was  for  a  decade  presi- 
dent of  the  American  Peace  Society,  —  the  important 
decade  covering  the  great  peace  congresses  in  Europe  at 
the  middle  of  the  last  century ;  and  it  was  his  proposal 


INTRODUCTION  xxiii 

that  an  arbitration  clause  should  be  attached  to  all 
future  commercial  treaties  which  furnished  the  basis  for 
the  most  constructive  debates  of  the  first  congress,  that 
at  London  in  1843.  The  three  really  important  mem- 
bers of  the  American  delegation  at  The  Hague  Con- 
ference were  citizens  of  New  York,  ■ —  Andrew  D.  White, 
Seth  Low,  and  Frederick  W.  Holls.  A  remarkable  plan 
adopted  by  the  New  York  State  Bar  Association  sug- 
gested important  features  of  The  Hague  Court  as  fili- 
ally constituted.  It  is  a  citizen  of  New  York,  Andrew 
Carnegie,  who  has  given  $1,500,000  for  a  worthy  build- 
ing for  the  court  at  The  Hague,  —  a  temple  of  peace. 
Mr.  Carnegie,  whose  influence  in  behalf  of  international 
fraternity  is  perhaps  second  to  that  of  no  other  to-day, 
has  also  given  $5,000,000  to  establish  a  pension  fund 
for  "heroes  of  peace,"  whose  heroism,  too  long  com- 
paratively neglected,  he  rightly  sees  to  be  not  less  than 
the  heroism  of  the  soldier.  The  most  important  series  of 
arbitration  conferences  in  recent  times  have  been  those 
at  Lake  Mohonk,  in  the  state  of  New  York,  arranged 
by  Albert  K.  Smiley,  — -  conferences  of  growing  size 
and  importance,  commanding  world-wide  attention,  and 
performing  for  this  country  almost  the  same  service 
performed  for  France  arid  England  by  their  national 
peace  congresses.  Finally,  it  must  not  be  forgotten  that 
Theodore  Roosevelt,  the  President  of  the  United  States, 
through  whose  initiative  the  second  Hague  Conference 
will  presently  meet,  is  also  a  citizen  of  New  York. 

At  this  very  time  a  promising  movement  is  gaining 
head  to  organize  once  more  in  David  Dodge's  city  a  New 
York  Peace  Society.     At  one  of  the  recent   Mohonk 


xxiv  INTRODUCTION 

conferences  a  large  committee  of  New  York  men,  under 
the  chairmanship  of  Mr.  Warner  Van  Norden,  was 
formed  for  conference  with  this  end  in  view.  Upon  the 
American  committee  of  the  International  Peace  Congress 
which  met  in  Boston  in  1904  were  no  less  than  sixteen 
residents  of  the  city  of  New  York,  —  Andrew  Carnegie, 
Hon.  Oscar  S.  Straus,  Hon.  George  F.  Seward,  Walter 
S.  Logan,  FeHx  Adler,  William  D.  Howells,  Mrs.  Charles 
Russell  Lowell,  Mrs.  Anna  Garlin  Spencer,  Miss  Grace 
H.  Dodge,  Rev.  Josiah  Strong,  Rev.  Charles  E.  Jeffer- 
son, Cleveland  H.  Dodge,  George  Foster  Peabody,  Pro- 
fessor John  B.  Clark,  Leander  T.  Chamberlain,  and  J.  G. 
Phelps  Stokes.  In  the  week  following  the  Boston  con- 
gress a  series  of  great  peace  meetings  was  held  in  New 
York,  at  the  Cooper  Union  and  elsewhere,  arranged  by 
members  of  this  committee  ;  and  out  of  all  this  a  new 
impulse  has  come  to  plans  for  local  organization  in  New 
York.  As  one  result  a  strong  society  was  formed  by  the 
Germans  of  the  city,  and  a  large  Women's  Peace  Circle 
has  since  been  organized  and  begun  important  educa- 
tional work.  The  larger  New  York  Peace  Society  is 
now  certainly  a  thing  of  the  near  future.  To  the  men 
and  women  who  will  constitute  that  society,  the  noble 
body  of  those  now  working  in  their  various  ways  in  the 
great  city  for  the  cause  of  peace,  is  dedicated  especially 
this  republication  of  the  old  essays  of  David  Dodge,  the 
founder  of  the  first  peace  society  in  the  world,  who  by 
his  pioneering  and  prophetic  service  gave  to  New  York 
a  place  so  significant  in  the  history  of  what  is  to-day 
the  world's  most  commanding  cause. 

September,  1905  EDWIN  D.  MEAD 


WAR  INCONSISTENT  WITH  THE 
RELIGION  OF  JESUS  CHRIST 


Humanity,  wisdom,  and  goodness  at  once  combine 
all  that  can  be  great  and  lovely  in  man.  Inhumanity, 
folly,  and  wickedness  reverse  the  picture,  and  at  once 
represent  all  that  can  be  odious  and  hateful.  The 
former  is  the  spirit  of  Heaven,  and  the  latter  the  off- 
spring of  hell.  The  spirit  of  the  gospel  not  only 
breathes  "  glory  to  God  in  the  highest,  but  on  earth 
peace,  and  good  will  to  men."  The  wisdom  from 
above  is  first  pure,  then  peaceable,  gentle,  easy  to  be 
entreated ;  but  the  wisdom  from  beneath  is  earthly, 
sensual,  and  devilish. 

It  is  exceedingly  strange  that  any  one  under  the  light 
of  the  gospel,  professing  to  be  guided  by  its  blessed 
precepts,  with  the  Bible  in  his  hand,  while  the  whole 
creation  around  him  is  so  often  groaning  under  the 
weight  and  terrors  of  war,  should  have  doubts  whether 
any  kind  of  wars  under  the  gospel  dispensation,  except 
spiritual  warfare,  can  be  the  dictate  of  any  kind  of  wis- 
dom except  that  from  beneath  ;  and  much  more  so,  to 
believe  that  they  are  the  fruit  of  the  Divine  Spirit, 
which  is  love,  joy,  and  peace. 

An  inspired  apostle  has  informed  us  from  whence 
come  wars  and  fightings.     They  come  from  the  lusts 


2  WAR   INCONSISTENT   WITH 

of  men  that  war  in  their  members.  Ever  since  the  fall, 
mankind  have  had  naturally  within  them  a  spirit  of  pride, 
avarice,  and  revenge.  The  gospel  is  directly  opposed 
to  this  spirit.  It  teaches  humility,  it  inculcates  love, 
it  breathes  pity  and  forgiveness  even  to  enemies,  and 
forbids  rendering  evil  for  evil  to  any  man. 

Believing  as  I  do,  after  much  reflection  and,  as  I 
trust,  prayerful  investigation  of  the  subject,  that  all 
kinds  of  carnal  warfare  are  unlawful  upon  gospel  prin- 
ciples, I  shall  now  endeavor  to  prove  that  WAR  is 
INHUMAN,  UNWISE,  and  CRIMINAL,  and  then  make  some 
general  remarks,  and  state  and  answer  several  objec- 
tions. In  attempting  to  do  this  I  shall  not  always  con- 
fine myself  strictly  to  this  order  of  the  subject,  but 
shall  occasionally  make  such  remarks  as  may  occur, 
directly  or  indirectly,  to  show  that  the  whole  genius  of 
war  is  contrary  to  the  spirit  and  precepts  of  the  gospel. 


WAR    IS    INHUMAN 

I.  BECAUSE  IT  HARDENS  THE  HEART  AND  BLUNTS 
THE  TENDER  FEELINGS  OF  MANKIND 

That  it  is  the  duty  of  mankind  to  be  tender-hearted, 
jceeling  for  the  distress  of  others,  and  to  do  all  in  their 
power  to  prevent  and  alleviate  their  misery,  is  evident 
not  only  from  the  example  of  the  Son  of  God  but  the 
precepts  of  the  gospel. 

When  the  Saviour  of  sinners  visited  this  dark  and 
cruel    world    he    became    a    man    of   sorrow    and    was 


THE   RELIGION   OF  JESUS   CHRIST  3 

acquainted  with  grief,  so  that  he  was  touched  with  the 
feeling  of  our  infirmities.  He  went  about  contmually 
healing  the  sick,  opening  the  eyes  of  the  blind,  unstop- 
ping the  ears  of  the  deaf,  raising  the  dead,  as  well  as 
preaching  the  gospel  of  peace  to  the  poor.  He  visited 
the  houses  of  affliction  and  poured  the  balm  of  consola- 
tion into  the  wounded  heart.  He  mourned  with  those 
who  mourned,  and  wept  with  those  that  wept.  Love 
to  God  and  man  flowed  from  his  soul  pure  as  the  river 
of  life,  refreshing  the  thirsty  desert  around  him.  He 
was  not  only  affectionate  to  his  friends  but  kind  to  his 
enemies.  He  returned  love  for  their  hatred,  and  bless- 
ing for  their  cursing.  When  he  was  surrounded  by  all 
the  powers  of  darkness  and  resigned  himself  into  the 
hands  of  sinners  to  expiate  their  guilt,  and  they  smote 
him  on  the  cheek  and  plucked  off  the  hair,  he  "  was 
dumb  and  opened  not  his  mouth."  While  suffering  all 
the  contempt  and  torture  which  men  and  devils  could 
invent,  instead  of  returning  evil  for  evil  he  prayed  for 
his  murderers  and  apologized  for  his  persecutors,  say- 
ing, "  Father,  forgive  them,  for  they  know  not  what 
they  do." 

The  apostle  exhorts  Christians,  saying,  "  Be  ye  kind 
and  tender-hearted,  forgiving  one  another,  even  as  God 
for  Christ's  sake  hath  forgiven  you." 

Authority  in  abundance  might  be  quoted  to  show 
that  the  spirit  of  the  gospel  absolutely  requires  the 
exercise  of  love,  pity,  and  forgiveness,  even  to  enemies. 

But  who  will  undertake  to  prove  that  soldiers  are 
usually  kind  and  tender-hearted,  and  that  their  em- 
ployment  has   a  natural   tendency  to   promote    active 


4  WAR   INCONSISTENT   WITH 

benevolence,  while  it  requires  all  their  study  of  mind 
and  strength  of  body  to  injure  their  enemies  to  the 
greatest  extent  ? 

Though  we  often  hear  of  the  generosity  and  atten- 
tion of  soldiers  to  prisoners,  and  notwithstanding  I  am 
willing  to  allow  that  feelings  of  humanity  are  not  alto- 
gether obliterated  from  every  soldier,  yet  much  of  this 
apparent  kindness  may  flow  from  a  desire  of  better 
treatment  themselves  should  circumstances  be  reversed, 
or  from  a  hope  of  the  applause  of  mankind.  My  object, 
however,  is  not  to  prove  that  all  soldiers  are  destitute 
of  humanity,  but  that  their  occupation  has  a  natural 
tendency  and  actually  does  weaken  their  kind  and 
tender  feelings,  and  harden  their  hearts. 

Is  it  not  a  fact  that  those  who  are  engaged  in  the 
spirit  of  war,  either  in  the  council  or  in  the  field,  are 
not  usually  so  meek,  lowly,  kind,  and  tender-hearted  as 
other  men  .''  Does  the  soldier  usually  become  kind  and 
tender-hearted  while  trained  to  the  art  of  killing  his 
fellow-man,  or  more  so  when  engaged  in  the  heat  of 
the  battle,  stepping  forward  over  the  wounded  and 
hearing  the  groans  of  the  expiring?  Does  he  actually 
put  on  bowels  of  tenderness,  mercy,  and  forgiveness, 
while  he  bathes  his  sword  in  the  blood  of  his  brother.-* 
Do  these  scenes  generally  change  the  lion  into  the 
lamb.''  On  the  contrary,  do  not  the  history  of  ages  and 
the  voice  of  millions  bear  testimony  that  the  whole  trade 
of  war  has  a  natural  tendency  to  blunt  the  tender  edge 
of  mercy  and  chill  all  the  sympathizing  feelings  of  the 
human  heart.?  Who  that  is  a  parent,  having  an  uncom- 
monly hard-hearted  and  unfeeling  son,  would  send  him 


THE   RELIGION    OF   JESUS    CHRIST  5 

into  the  camp  to  subdue  his  inhumanity  and  to  stamp 
upon  him  kind  and  tender  feelings  ?  If  war  has  not  a 
natural  tendency  to  harden  the  heart,  permit  me  to 
inquire  why  mankind  do  not  usually  feel  as  much  at  the 
distress  occasioned  by  war  as  by  other  calamities? 

It  would  be  truly  astonishing,  were  it  not  so  common, 
to  see  with  what  composure  the  generality  of  mankind 
hear  the  account  of  barbarous  and  destructive  battles. 
They  may  have  some  little  excitement  when  they  hear  of 
savages  —  whose  religion  teaches  them  revenge  — using 
the  tomahawk  and  scalping  knife ;  but  when  thousands 
are  torn  to  pieces  with  shot  and  shells  and  butchered 
with  polished  steels,  then  it  becomes  a  very  polite  and 
civil  business,  and  those  who  perish  are  contemplated 
as  only  reclining  on  a  bed  of  honor.  If  an  individual 
in  common  hfe  breaks  a  bone  or  fractures  a  limb,  all 
around  him  not  only  sympathize  but  are  ready  to  aid  in 
alleviating  his  distress  ;  but  when  thousands  are  slain 
and  ten  thousand  wounded  in  the  field  of  battle,  the 
shock  is  but  trifling,  and  the  feelings  are  soon  lost  in 
admiring  the  gallantry  of  this  hero  and  the  prowess  of 
that  veteran.  And  why  all  this  sensibility  at  the  pains 
of  an  individual,  and  all  this  indifference  at  the  suffer- 
ings of  thousands,  if  war  has  not  a  natural  tendency  to 
harden  the  heart  and  destroy  the  tender  feelings  of 
mankind  .'' 

It  is  a  fact,  however,  so  notorious  that  the  spirit  and 
practice  of  war  do  actually  harden  the  heart  and  chill 
the  kind  and  tender  feelings  of  mankind,  that  I  think 
few  will  be  found  to  deny  it,  and  none  who  have  ever 
known  or  felt  the  spirit  of  Christ. 


6  WAR   INCONSISTENT   WITH 

The  spirit  of  war  must  be  very  unlike  the  spirit  of 
the  gospel,  for  the  gospel  enforces  no  duty  the  practice 
of  which  has  a  natural  tendency  to  harden  men's  hearts, 
but  in  proportion  as  they  are  influenced  by  its  spirit 
and  actuated  by  its  principles  they  will  be  humane ; 
therefore,  if  war  hardens  men's  hearts  it  is  not  a 
Christian  duty,  and  of  course  it  cannot  be  right  for 
Christians  to  engage  in  it. 

II.    WAR    IS     INHUMAN,    AS    IN    ITS    NATURE    AND 
TENDENCY    IT   ABUSES    GOD'S   ANIMAL   CREATION 

When  God  at  first  created  man,  he  gave  him  author- 
ity over  the  beasts  of  the  field,  the  fowls  of  the  air,  and 
the  fishes  of  the  deep.  After  he  had  swept  away  the 
old  ungodly  world  of  mankind  for  their  violence  with 
all  the  animal  creation,  except  those  in  the  ark,  he  was 
pleased  to  renew  to  Noah  the  same  privilege  of  being 
lord  over  the  animal  world. 

It  may  not  perhaps  be  improper  here  to  digress  a 
little  and  remark  that  this  appears  to  have  been  the 
original  bounds  of  man's  authority,  —  that  of  having 
dominion  only  over  the  animal  world  and  not  over  his 
fellow-man.  It  appears  that  God  reserved  to  himself 
the  government  of  man,  whom  he  originally  created  in 
his  own  image ;  from  which  it  may  be  inferred  that 
man  has  no  lawful  authority  for  governing  his  fellow- 
man  except  as  the  special  executor  of  divine  command, 
and  that  no  government  can  be  morally  right  except 
that  which  acknowledges  and  looks  up  to  God  as  the 
supreme  head  and  governor. 


THE    RELIGION    OF  JESUS    CHRIST  7 

But  to  return :  although  the  animal  world  is  put 
under  the  dominion  of  man  for  his  use,  yet  he  has  no 
authority  to  exercise  cruelty  towards  it.  "  For  the 
merciful  man  regardeth  the  life  of  his  beast."  God  is 
very  merciful  to  his  creatures  ;  he  not  only  hears  the 
young  ravens  when  they  cry  but  he  opens  his  hand 
and  supplies  the  wants  of  the  cattle  upon  a  thousand 
hills. 

Though  God  has  decorated  the  earth  with  beauty 
and  richly  clothed  it  with  food  for  man  and  beast,  yet 
where  an  all-devouring  army  passes,  notwithstanding 
the  earth  before  them  is  like  the  garden  of  Eden,  it 
is  behind  them  a  desolate  wilderness  ;  the  lowing  ox 
and  bleating  sheep  may  cry  for  food,  but,  alas  !  the 
destroyer  hath  destroyed  it. 

The  noble  horse,  which  God  has  made  for  the  use 
and  pleasure  of  man,  shares  largely  in  this  desolating 
evil.  He  is  often  taken,  without  his  customary  food, 
to  run  with  an  express,  until,  exhausted  by  fatigue,  he 
falls  lifeless  beneath  his  rider.  Multitudes  of  them  arc 
chained  to  the  harness  with  scanty  food,  and  goaded 
forward  to  drag  the  baggage  of  an  army  and  the  thun- 
dering engines  of  death,  until  their  strength  has  failed, 
their  breath  exhausted,  and  the  kindness  they  then 
receive  is  the  lash  of  the  whip  or  the  point  of  a  spear. 
In  such  scenes  the  comfort  of  beasts  is  not  thought  of, 
except  by  a  selfish  owner  who  fears  the  loss  of  his 
property. 

But  all  this  is  trifling  compared  with  what  these 
noble  animals,  who  tamely  bow  to  the  yoke  of  man, 
suffer  in  the  charge   of  the  battle ;    the  horse  rushes 


8  WAR   INCONSISTENT   WITH 

into  the  combat  not  knowing  that  torture  and  death 
are  before  him.  His  sides  are  often  perforated  with 
the  spur  of  his  rider,  notwithstanding  he  exerts  all  his 
strength  to  rush  into  the  heat  of  the  battle,  while  the 
strokes  of  the  sabers  and  the  wounds  of  the  bullets 
lacerate  his  body,  and  instead  of  having  God's  pure  air 
to  breathe  to  alleviate  his  pains,  he  can  only  snuff  up 
the  dust  of  his  feet  and  the  sulphurous  smoke  of  the 
cannon,  emblem  of  the  infernal  abode.  Thus  he  has 
no  ease  for  his  pains  unless  God  commissions  the 
bayonet  or  the  bullet  to  take  away  his  life. 

But  if  such  is  the  cruelty  to  beasts  in  prosecuting 
war,  what  is  the  cruelty  to  man,  born  for  immortality  ? 

No  wonder  that  those  who  feel  so  little  for  their 
fellow-men  should  feel  less  for  beasts. 

If  war  is  an  inhuman  and  cruel  employment,  it  must 
be  wrong  for  Christians  to  engage  in  it. 

III.    WAR    IS    INHUMAN,    AS    IT    OPPRESSES 
THE    POOR 

To  oppress  the  poor  is  everywhere  in  the  Scriptures 
considered  as  a  great  sin  :  "  For  the  oppression  of  the 
poor,  for  the  sighing  of  the  needy,  now  will  I  arise, 
saith  the  Lord";  "Whoso  stoppeth  his  ears  at  the 
cry  of  the  poor,  he  also  shall  cry  himself  and  not  be 
heard";  "What  mean  ye  that  ye  beat  my  people  to 
pieces,  and  grind  the  faces  of  the  poor .''  saith  the  Lord 
God  of  hosts." 

The  threatenings  against  those  who  oppress  the  poor, 
and  the  blessings  pronounced  upon   those  who  plead 


THE    RELIGION    OF   JESUS   CHRIST  9 

their  cause,  are  very  numerous  in  the  Scriptures.  The 
threatenings  are  so  tremendous  and  awful  that  all  men 
ought  to  consider  well  before  they  are  active  in  any 
step  which  has  a  natural  tendency  to  oppress  the  poor 
and  needy. 

That  war  actually  does  oppress  the  poor  may  be 
heard  from  ten  thousand  wretched  tongues  who  have 
felt  its  woe.  Very  few,  comparatively,  who  are  insti- 
gators of  war  actually  take  the  field  of  battle,  and  are 
seldom  seen  in  the  front  of  the  fire.  It  is  usually  those 
who  are  rioting  on  the  labors  of  the  poor  that  fan  up 
the  flame  of  war.  The  great  mass  of  soldiers  are  gen- 
erally from  the  poor  of  a  country.  They  must  gird  on 
the  harness  and  for  a  few  cents  per  day  endure  all  the 
hardships  of  a  camp  and  be  led  forward  like  sheep  to 
the  slaughter.  Though  multitudes  are  fascinated  to 
enlist  by  the  intoxicating  cup,  the  glitter  of  arms,  the 
vainglory  of  heroes,  and  the  empty  sound  of  patriotism, 
yet  many  more  are  called  away  contrary  to  their  wishes 
by  the  iron  hand  of  despotic  laws.  Perhaps  a  parent 
is  enrolled  whose  daily  labor  was  hardly  sufficient  to 
supply  a  scanty  pittance  for  a  numerous  offspring,  who 
are  in  his  absence  crying  for  bread.  And  why  all  this 
sorrow  in  this  poor  and  needy  family .''  Because  the 
husband  and  father  is  gone,  and  probably  gone  forever, 
most  likely  to  gratify  the  wishes  of  some  ambitious  men 
who  care  as  little  as  they  think  of  his  anxious  family. 
Perhaps  an  only  son  is  taken  from  old,  decrepit  parents, 
the  only  earthly  prop  of  their  declining  years  ;  and  with 
cold  poverty  and  sorrow  their  gray  hairs  are  brought 
down  to  the  dust. 


lO  WAR   INCONSISTENT   WITH 

War  cannot  be  prosecuted  without  enormous  ex- 
penses. The  money  that  has  been  expended  the  last 
twenty  years  in  war  would  doubtless  have  been  sufficient 
not  only  to  have  rendered  every  poor  person  on  earth 
comfortable  —  so  far  as  money  could  do  it  —  during 
the  same  period,  but,  if  the  residue  had  been,  applied 
to  cultivate  the  earth,  it  would  have  literally  turned 
the  desert  into  a  fruitful  field.  Only  the  interest  of  the 
money  that  has  been  expended  in  a  few  years  by  the 
European  nations  in  prosecuting  war  would  have  been 
sufficient,  under  proper  direction,  to  educate  every  poor 
child  on  earth  in  the  common  rudiments  of  learning, 
and  to  support  missionaries  in  abundance  to  convey 
the  gospel  of  peace  to  every  creature.  What  a  noble 
employment  if  those  nations  had  exerted  their  powers 
for  these  objects  as  much  as  they  have  for  injuring 
each  other!  And  what  a  difference  would  have  ap- 
peared in  the  world  !  Blessings  would  have  fallen  on 
millions  ready  to  perish,  instead  of  desolation,  terror, 
and  death. 

The  vast  expenses  of  war  must  be  met  by  corre- 
sponding taxes,  whether  by  duties  on  merchandise  or 
direct  taxes  on  real  estate  ;  yet  they  fall  most  heavily 
on  the  poor.  Whatever  duty  the  merchant  pays  to  the 
customhouse,  he  adds  the  amount  to  the  price  of  his 
goods,  so  that  the  consumer  actually  pays  the  tax.  If 
a  tax  is  levied  on  real  estate,  the  product  of  that  estate 
is  raised  to  meet  it,  and  whoever  consumes  the  product 
pays  the  tax.  In  times  of  war  the  prices  of  the  neces- 
saries of  life  are  generally  very  much  increased,  but  the 
prices  of  the  labor  of  the  poor  do  not  usually  rise  in 


THE   RELIGION   OF   JESUS   CHRIST  n 

the  same  proportion,  therefore  it  falls  very  heavily  on 
them.  When  the  honest  laborers  are  suddenly  called 
from  the  plow  to  take  the  sword  and  leave  the  tilling 
of  the  ground,  either  its  seed  is  but  sparingly  sown  or 
its  fruit  but  partially  gathered,  scarcity  ensues,  high 
prices  are  the  consequence,  and  the  difificulty  greatly 
increased  for  the  poor  to  obtain  the  necessaries  of  life, 
especially  if  they  were  dependent  on  the  product  of  a 
scanty  farm  which  they  are  now  deprived  of  cultivat- 
ing. Many  a  poor  widow,  who  has  been  able  in  times 
of  peace  to  support  her  fatherless  children,  has  been 
obliged  in  times  of  war  in  a  great  measure  to  depend 
on  the  cold  hand  of  charity  to  supply  their  wants. 

The  calamities  of  war  necessarily  fall  more  on  the 
poor  than  on  the  rich,  because  the  poor  of  a  country  are 
generally  a  large  majority  of  its  inhabitants. 

These  are  some  of  the  evils  of  war  at  a  distance,  but 
when  it  comes  to  their  doors,  if  they  are  favored  per- 
sonally to  escape  the  ferocity  of  the  soldiers,  they  fly 
from  their  habitations,  leaving  their  little  all  to  the  fire 
and  pillage,  glad  to  escape  with  their  lives,  though  des- 
titute and  dependent ;  and  when  they  cast  round  their 
eyes  for  relief,  they  only  meet  a  fellow-sufferer,  who  can 
sympathize  with  them  but  not  supply  their  wants.  Thus 
does  war  not  only  oppress  the  poor  but  adds  multitudes 
to  their  number  who  before  were  comfortable. 

If  war  actually  does  oppress  the  poor,  then  we  may 
infer  that  in  its  nature  and  tendency  it  is  very  unlike 
the  genius  of  the  gospel,  and  not  right  for  Christians 
to  engage  in  it. 


12  WAR    INCONSISTENT    WITH 

IV.    WAR    IS    INHUMAN,    AS    IT    SPREADS    TERROR 
AND    DISTRESS    AMONG    MANKIND 

In  the  benign  reign  of  Messiah  the  earth  will  be 
filled  with  the  abundance  of  peace  ;  there  will  be  nothing 
to  hurt  or  destroy  ;  every  one  will  sit  quietly  under  his 
own  vine  and  fig  tree,  having  nothing  to  molest  or 
make  him  afraid.  But  in  times  of  war,  mankind  are 
usually  full  of  anxiety,  their  hearts  failing  them  for 
fear,  looking  for  those  things  which  are  coming  upon 
our  wicked  world. 

One  of  the  most  delightful  scenes  on  earth  is  a  happy 
family  where  all  the  members  dwell  together  in  love, 
being  influenced  by  the  blessed  precepts  of  the  gospel 
of  peace.  But  how  soon  does  the  sound  of  war  disturb 
and  distress  the  happy  circle  !  If  it  is  only  the  distant 
thunder  of  the  cannon  that  salutes  the  ear,  the  mother 
starts  from  her  repose,  and  all  the  children  gather  round 
her  with  looks  full  of  anxiety  to  know  the  cause.  Few 
women  can  so  command  their  feelings  as  to  hide  the 
cause ;  and  let  it  be  said  to  the  honor  of  the  female  sex 
that  they  have  generally  tender  feelings,  which  cannot 
easily  be  disguised  at  the  distress  of  their  fellow-beings. 
Perhaps  a  mother's  heart  is  now  wrung  with  anguish 
in  the  prospect  that  either  the  partner  of  her  life  or  the 
sons  of  her  care  and  sorrow,  or  both,  are  about  to  be 
called  into  the  bloody  field  of  battle.  Perhaps  the  de- 
crepit parent  views  his  darling  son  leaving  his  peaceful 
abode  to  enter  the  ensanguined  field,  never  more  to 
return.  How  soon  are  these  joyful  little  circles  turned 
into  mourning  and  sorrow  ! 


THE    RELICxION    OF   JESUS    CHRIST  13 

Who  can  describe  the  distress  of  a  happy  village 
suddenly  encompassed  by  two  contending  armies  — 
perhaps  so  early  and  suddenly  that  its  inhabitants  are 
aroused  from  their  peaceful  slumbers  by  the  confused 
noise  of  the  warriors  more  ferocious  than  the  beasts 
that  prowl  in  the  forest?  Were  it  not  for  the  tumult  of 
the  battle,  shrieks  of  distress  from  innocent  women 
and  children  might  be  heard  from  almost  every  abode. 
Children  run  to  the  arms  of  their  distracted  mothers, 
who  are  as  unable  to  find  a  refuge  for  themselves  as 
for  their  offspring.  If  they  fly  to  the  streets  they  are 
in  the  midst  of  death  :  hundreds  of  cannon  are  vomit- 
ing destruction  in  every  quarter ;  the  hoofs  of  horses 
trampling  down  everything  in  their  way  ;  bullets,  stones, 
bricks,  and  splinters  flying  in  every  direction  ;  houses 
pierced  with  cannon  shot  and  shells  which  carry  deso- 
lation in  their  course  ;  without,  multitudes  of  men 
rushing  with  deadly  weapons  upon  each  other  with  all 
the  rage  of  tigers,  plunging  each  other  into  eternity, 
until  the  streets  are  literally  drenched  with  the  blood 
of  men.  To  increase  the  distress,  the  village  is  taken 
and  retaken  several  times  at  the  point  of  the  bayonet. 
If  the  inhabitants  fly  to  their  cellars  to  escape  the  fury 
of  the  storm,  their  buildings  may  soon  be  wrapt  in 
flames  over  their  heads. 

And  for  what,  it  may  be  asked,  is  all  this  inhuman 
sacrifice  made .?  Probably  to  gain  the  empty  bubble 
called  honor,  —  a  standard  of  right  and  wrong  without 
form  or  dimensions.  Let  no  one  say  that  the  writer's 
imagination  is  heated  while  it  is  not  in  the  power  of 
his  feeble  pen  to  half  describe  the  horror  and  distress 


14  WAR    INCONSISTENT   WITH   , 

of  the  scenes  which  are  by  no  means  uncommon  in  a 
state  of  war. 

If  such  are  some  of  the  effects  of  war,  then  it  must 
be  a  very  inhuman  employment,  and  wrong  for  Chris- 
tians to  engage  in  it. 

V.  WAR  IS  INHUMAN,  AS  IT  INVOLVES  MEN  IN 
FATIGUE,  FAMINE,  AND  ALL  THE  PAINS  OF 
MUTILATED    BODIES 

To  describe  the  fatigues  and  hardships  of  a  soldier's 
life  would  require  the  experience  of  a  soldier,  so  that 
only  some  of  their  common  sufferings  can  be  touched 
upon  by  a  person  who  is  a  stranger  to  the  miseries  of 
a  camp. 

A  great  majority  of  those  who  enter  the  ranks  of  an 
army  are  persons  unaccustomed  to  great  privations  and 
severe  fatigues  ;  hence  the  great  proportion  of  mortality 
among  fresh  recruits.  Their  habits  and  strength  arc 
unable  to  endure  the  hard  fare,  rapid  and  constant 
marches  generally  imposed  upon  them  in  active  service. 

The  young  soldier  commonly  exchanges  a  wholesome 
table,  a  comfortable  dwelling,  an  easy  bed,  for  bad  food, 
the  field  for  his  house,  the  cold  earth  for  his  bed,  and 
the  heavens  over  him  for  his  covering.  He  must  stand 
at  his  post  day  and  night,  summer  and  winter;  face  the 
scorching  sun,  the  chilling  tempest,  and  be  exposed  to 
all  the  storms  of  the  season,  without  any  comfortable 
repose  ;  perhaps  during  most  of  the  time  with  a  scanty 
allowance  of  the  coarsest  food,  and  often  destitute  of 
any,  except  the  miserable  supply  he  may  have  chance 


THE    RELIGION    OF   JESUS    CHRIST  15 

to  plunder,  —  not  enough  to  satisfy  but  only  to  keep 
alive  the  craving  demands  of  nature  ;  often  compelled 
to  march  and  countermarch  several  days  and  nights  in 
succession,  without  a  moment  to  prepare  his  provisions 
to  nourish  him  and  glad  to  get  a  little  raw  to  sustain 
his  life.  Frequently  this  hardship  is  endured  in  the 
cold  and  inclement  season,  while  his  tattered  clothinc:  is 
only  the  remains  of  his  summer  dress.  Barefooted  and 
half  naked,  fatigued  and  chilled,  he  becomes  a  prey  to 
disease,  and  is  often  left  to  perish  without  a  human 
being  to  administer  to  him  the  least  comfort.  If  he  is 
carried  to  a  hospital,  he  is  there  surrounded  by  the  pes- 
tilential breath  of  hundreds  of  his  poor  fellow-sufferers, 
where  the  best  comforts  that  can  be  afforded  are  but 
scanty  and  dismal. 

But  all  this  is  comparatively  trifling  to  the  sufferings 
of  the  wounded  on  the  field  of  battle.  There  thousands 
of  mangled  bodies  lie  on  the  cold  ground  hours,  and 
sometimes  days,  without  a  friendly  hand  to  bind  up  a 
wound  ;  not  a  voice  is  heard  except  the  dying  groans  of 
their  fellow-sufferers  around  them.  No  one  can  describe 
the  horrors  of  the  scene  :  here  lies  one  with  a  fractured 
skull,  there  another  with  a  severed  limb,  and  a  third 
with  a  lacerated  body  ;  some  fainting  with  the  loss  of 
blood,  others  distracted,  and  others  again  crying  for  help. 

If  such  are  some  of  the  faint  outlines  of  the  fatigues 
and  sufferings  of  soldiers,  then  their  occupation  must  be 
an  inhuman  employment,  for  they  are  instrumental  in 
bringing  the  same  calamities  on  others  which  they  suffer 
themselves  ;  and  of  course  it  is  unfriendly  to  the  spirit 
of  the  gospel,  and  wrong  for  Christians  to  engage  in  it. 


l6  WAR    INCONSISTENT    WITH 

VI.  WAR  IS  INHUMAN,  AS  IT  DESTROYS  THE 
YOUTH  AND  CUTS  OFF  THE  HOPE  OF  GRAY 
HAIRS 

Mankind  are  speedily  hastening  into  eternity,  and  it 
might  be  supposed  sufficiently  fast  without  the  aid  of 
all  the  ingenuity  and  strength  of  man  to  hurry  them 
forward  ;  yet  it  is  a  melancholy  truth  that  a  great  pro- 
portion of  the  wealth,  talents,  and  labors  of  men  are 
actually  employed  in  inventing  and  using  means  for  the 
premature  destruction  of  their  fellow-beings. 

One  generation  passes  away,  and  another  follows  in 
quick  succession.  The  young  are  always  the  stay  and 
hope  of  the  aged  ;  parents  labor  and  toil  for  their  chil- 
dren to  supply  their  wants  and  to  educate  them  to  be 
happy,  respectable,  and  useful,  and  then  depend  upon 
them  to  be  their  stay  and  comfort  in  their  declining 
years.  Alas,  how  many  expectations  of  fond  parents 
are  blasted !  Their  sons  are  taken  away  from  them 
and  hurried  into  the  field  of  slaughter. 

In  times  of  war  the  youth  —  the  flower,  strength,  and 
beauty  of  the  country  —  are  called  from  their  sober,  hon- 
est, and  useful  employments,  to  the  field  of  battle ;  and 
if  they  do  not  lose  their  lives  or  limbs,  they  generally 
lose  their  habits  of  morality  and  industry.  Alas  !  few 
ever  return  again  to  the  bosom  of  their  friends.  Though 
from  their  mistaken  and  fascinating  views  of  a  soldier's 
life  and  honor  they  may  be  delighted  in  enlisting,  and 
merry  in  their  departure  from  their  peaceful  homes,  yet 
their  joy  is  soon  turned  into  pain  and  sorrow.  Un- 
thinking  youth,  like  the   horse,  rushes    thoughtlessly 


-     THE    RELIGION    OF   JESUS    CHRIST  17 

into  the  battle.  Repentance  is  then  too  late  ;  to  shrink 
back  is  death,  and  to  go  forward  is  only  a  faint  hope  of 
life.  Here  on  the  dreadful  field  are  thousands  and  hun- 
dreds of  thousands  driven  together  to  slaughter  each 
other  by  a  few  ambitious  men,  perhaps  none  of  whom 
are  present.  A  large  proportion  are  probably  the  youth 
of  their  country,  the  delight  and  comfort  of  their 
parents.  All  these  opposing  numbers  are  most  likely 
persons  who  never  knew  or  heard  of  each  other,  having 
no  personal  ill-will,  most  of  whom  would  in  any  other 
circumstances  not  only  not  injure  each  other  but  be 
ready  to  aid  in  any  kind  ofifice  ;  yet  by  the  act  of  war 
they  arc  ranged  against  each  other  in  all  the  hellish 
rage  of  revenge  and  slaughter. 

No  pen,  much  less  that  of  the  writer's,  can  describe 
the  inhumanity  and  horrors  of  a  battle.  All  is  confu- 
sion and  dismay,  dust  and  smoke  arising,  horses  running, 
trumpets  blasting,  cannon  roaring,  bullets  whistling, 
and  the  shrieks  of  the  wounded  and  dying  vibrating 
from  every  quarter.  Column  after  column  of  men  charge 
upon  each  other  in  furious  onset,  with  the  awful  crash 
of  bayonets  and  sabers,  with  eyes  flashing  and  visages 
frightfully  distorted  with  rage,  rushing  upon  each  other 
with  the  viglence  of  brutish  monsters  ;  and  when  these 
are  literally  cut  to  pieces  others  march  in  quick  suc- 
cession, only  to  share  the  same  cruel  and  bloody  tragedy. 
Hundreds  are  parrying  the  blows;  hundreds  more  are 
thrusting  their  bayonets  into  the  bowels  of  their  fellow- 
mortals,  and  many,  while  extricating  them,  have  their 
own  heads  cleft  asunder  by  swords  and  sabers  ;  and  all 
are  hurried  together  before  the  tribunal  of  their  Judge, 


l8  WAR    INCONSISTENT    WITH 

with  hearts  full  of  rage  and  hands  dyed  in  the  blood  of 
their  brethren. 

0  horrid  and  debasing  scene !  my  heart  melts  at  the 
contemplation,  and  I  forbear  to  dwell  upon  the  inhuman 
employment. 

VII.  WAR  IS  INHUMAN,  AS  IT  MULTIPLIES  WID- 
OWS AND  ORPHANS,  AND  CLOTHES  THE 
LAND    IN    MOURNING 

The  widow  and  fatherless  are  special  objects  of 
divine  compassion,  and  Christianity  binds  men  under 
the  strongest  obligation  to  be  kind  and  merciful  towards 
them,  as  their  situation  is  peculiarly  tender  and  afifiicting. 

"A  father  of  the  fatherless,  and  a  judge  of  the 
widow,  is  God  in  his  holy  habitation."  "  Pure  religion 
and  undefiled  before  God  and  the  Father  is  this,  to 
visit  the  fatherless  and  widows  in   their  affliction." 

To  be  active  in  any  measure  which  has  a  natural 
tendency  to  wantonly  multiply  widows  and  orphans  in 
a  land  is  the  height  of  inhumanity  as  well  as  daring 
impiety. 

1  will  venture  to  say  that  no  one  circumstance  in  our 
world  has  so  greatly  multiplied  widows  and  fatherless 
children  as  that  of  war.  What  has  humanity  ever  gained 
by  war  to  counterbalance  simply  the  afflictions  of  the 
widow  and  fatherless  ?  I  verily  believe  nothing  com- 
paratively. I  am  well  aware  that  a  very  popular  plea 
for  war  is  to  defend,  as  it  is  styled,  "our  firesides,  our 
wives  and  children "  ;  but  this  generally  is  only  a 
specious  address  to  the  feelings,  to  rouse  up  a  martial 


THE   RELIGION   OF  JESUS   CHRIST  19 

spirit  which  makes  thousands  of  women  and  children 
wretched  where  one  is  made  happy.  I  am  sensible  that 
those  will  sneer  at  my  opinion  who  regard  more  the 
honor  that  comes  from  men  than  they  do  the  consolation 
of  the  widow  and  the  fatherless. 

In  times  of  war  thousands  of  virtuous  women  are 
deprived  of  their  husbands  and  ten  thousands  of  help- 
less children  of  their  fathers.  The  little  tender  chil- 
dren may  now  gather  round  their  disconsolate  mothers, 
anxiously  inquiring  about  their  fathers,  remembering 
their  kind  visages,  recollecting  how  they  used  fondly  to 
dandle  them  on  their  knees  and  affectionately  instruct 
them  ;  but  now  they  are  torn  from  their  embraces  by 
the  cruelty  of  war,  and  they  have  no  fathers  left  them 
but  their  Father  in  heaven. 

It  is  probably  no  exaggeration  to  suppose  that  in 
Europe  there  are  now  two  hundred  thousand  widows 
and  a  million  fatherless  children  occasioned  by  war. 
What  a  mass  of  affliction  !  humanity  bleeds  at  the 
thought !  These  children  must  now  roam  about  with- 
out a  father  to  provide  for,  protect,  or  instruct  them. 
They  now  become  an  easy  prey  to  all  kinds  of  vice  ; 
many  probably  will  be  trained  up  for  ignominious  death, 
and  most  of  them  fit  only  for  a  soldier's  life,  to  slaughter 
and  to  be  slaughtered,  unless  some  humane  hand  kindly 
takes  them  under  its  protection. 

And  here  I  cannot  help  admiring  the  spirit  of  Chris- 
tianity. It  is  owing  to  the  blessed  spirit  and  temper  of 
the  gospel  of  peace  that  many  of  the  evils  of  war  are 
so  much  ameliorated  at  the  present  day  as  well  as  the 
inhuman  slavery  of  men. 


20  WAR   INCONSISTENT   WITH 

The  numerous  asylums  that  now  exist  for  the  relief 
of  the  needy,  the  widow,  and  the  fatherless  are  some  of 
the  precious  fruits  of  Christianity  ;  and  if  this  spirit 
were  universal  the  bow  would  soon  be  broken  to  pieces, 
the  spear  cut  asunder,  and  the  chariots  of  war  burnt  with 
fire,  and  wars  would  cease  to  the  ends  of  the  earth. 

And  is  it  not  the  duty  of  all  who  name  the  name 
of.  Christ  to  do  all  in  their  power  to  counteract  this 
destroying  evil  ? 

War  not  only  multiplies  widows  and  orphans  but 
clothes  the  land  in  mourning.  In  times  of  war  multi- 
tudes of  people  are  clothed  with  ensigns  of  mourning. 
Here  are  gray-headed  parents  shrouded  in  blackness, 
weeping  for  the  loss  of  darling  sons  ;  there  are  widows 
covered  with  veils  mourning  the  loss  of  husbands,  and 
refusing  to  be  comforted  ;  children  crying  because  their 
fathers  are  no  more.  Cities  and  villages  are  covered 
in  darkness  and  desolation ;  weeping  and  mourning 
arise  from  almost  every  abode. 

And  it  may  be  asked,  What  inhuman  hand  is  the 
cause  of  all  this  sorrow  ?  Perhaps  some  rash  man,  in 
the  impetuosity  of  his  spirit,  has  taken  some  unjust, 
high  ground,  and  is  too  proud  to  retrace  a  step,  and  had 
rather  see  millions  wretched  than  to  nobly  confess  that 
he  had  been  in  the  wrong. 

Surely  Christians  cannot  be  active  in  such  measures 
without  incurring  the  displeasure  of  God,  who  styles 
himself  the  father  of  the  fatherless  and  the  judge  and 
avenger  of  the  widow. 

Thus  I  have  shown  that  war  is  inhuman  and  therefore 
wholly  inconsistent  with  Christianity,  by  proving  that 


THE    RELIGION    OF   JESUS    CHRIST  21 

it  tends  to  destroy  humane  dispositions  ;  that  it  hardens 
the  hearts  and  blunts  the  tender  feelings  of  men  ;  that 
it  involves  the  abuse  of  God's  animal  creation  ;  that  it 
oppresses  the  poor ;  that  it  spreads  terror  and  distress 
among  mankind  ;  that  it  subjects  soldiers  to  cruel  priva- 
tions and  sufferings  ;  that  it  destroys  the  youth  and  cuts 
off  the  hope  of  the  aged  ;  and  that  it  multiplies  widows 
and  orphans  and  occasions  mourning  and  sorrow. 

The  fact  that  war  is  inhuman  is  indeed  one  of  those 
obvious  truths  which  it  is  difficult  to  render  more  plain 
by  argument  ;  those  who  know  in  what  war  consists 
cannot  help  knowing  that  it  is  inhuman. 

What  Mr.  Windham  said  with  reference  to  the  in- 
humanity of  slavery  may  be  said  of  the  inhumanity 
of  war.  In  one  of  his  speeches  in  the  House  of  Com- 
mons against  the  slave  trade  he  stated  his  difficulty  in 
arguing  against  such  a  trade  to  be  of  that  kind  which  is 
felt  in  arguing  in  favor  of  a  self-evident  proposition. 
"  If  it  were  denied  that  two  and  two  made  four,  it  would 
not  be  a  very  easy  task,"  he  said,  "to  find  arguments 
to  support  the  affirmative  side  of  the  question.  Pre- 
cisely similar  was  his  embarrassment  in  having  to  prove 
that  the  slave  trade  was  unjust  and  inhuman." 

Whoever  admits  that  the  slave  trade  is  inhuman  must 
admit  that  war  is  inhuman  in  a  greater  variety  of  ways 
and  on  a  much  larger  scale. 

The  inhumanity  of  the  slave  trade  was  the  great  and, 
finally,  triumphant  argument  by  which  it  was  proved  to 
be  inconsistent  with  Christianity. 

The  advocates  of  slavery,  like  the  advocates  of  war, 
resorted   to   the   Old  Testament   for   support  ;    but   it 


22  WAR    INCONSISTENT    WITH 

appeared  that  slavery,  as  it  appears  that  war,  was  per- 
mitted and  approved  of  for  reasons  and  on  principles 
peculiar  to  the  ancient  economy.  This  is  apparent  as 
well  from  the  difference  between  the  general  design  of 
the  old  and  new  dispensations  as  from  the  whole  genius 
and  spirit  of  the  gospel.  Hence  those  who  opposed  the 
slave  trade  argued  from  the  general  nature  and  spirit  of 
Christianity  as  the  strongest  ground  which  could  be 
taken.  If  slavery  was  inconsistent  with  this,  it  ought 
not  to  be  tolerated  ;  but  slavery  is  inhuman  and  is  there- 
fore inconsistent  with  Christianity.  Exactly  the  same 
is  true  of  war,  nor  can  anything  short  of  an  express 
revelation  from  God,  commanding  war  or  slavery,  ren- 
der either  of  them  justifiable. 

It  deserves  to  be  distinctly  considered  that  the  gospel 
contains  little  or  nothing  directly  by  way  of  precept 
against  slavery ;  but  slavery  is  inconsistent  with  its 
general  requirements  and  inculcations  and  is  therefore 
wrong.  But  war,  besides  being  inconsistent  with  the 
genius  and  spirit  of  the  gospel,  is  prohibited  by  those 
precepts  which  forbid  retaliation  and  revenge  and  those 
which  require  forgiveness  and  good  will. 

It  is  plain,  then,  that  he  who  does  not  advocate  and 
defend  the  slave  trade,  to  be  consistent,  must  grant 
that  war  is  incompatible  with  Christianity,  and  that  it 
is  a  violation  of  the  gospel  to  countenance  it. 


THE    RELIGION    OF   JESUS    CHRIST  23 

WAR   IS   UNWISE 

That  the  principles  and  practice  of  war  are  unwise 
I  argue : 

I.    BECAUSE,    INSTEAD    OF    PREVENTING,    THEY 
PROVOKE    INSULT    AND    MISCHIEF 

The  maxim,  that  in  order  to  preserve  peace,  man- 
kind must  be  prepared  for  war,  has  become  so  com- 
mon, and  sanctioned  by  such  high  authority,  that  few 
question  its  wisdom  or  policy  ;  but  if  stripped  of  its 
specious  garb,  it  may  appear  to  proceed  not  from  that 
wisdom  which  came  down  from  above,  which  is  "first 
pure,  then  peaceable,  gentle,  easy  to  be  entreated,  full 
of  mercy  and  good  fruits,  without  partiality,  and  with- 
out hypocrisy "  ;  and  if  it  is  not  the  wisdom  from 
above,   then  it   must  be  the  wisdom  from  beneath. 

Are  not  pride,  avarice,  and  revenge  the  seeds  of  all 
kinds  of  carnal  warfare  ?  P'rom  these  grow  all  the 
quarreling  among  children,  the  discord  among  families, 
the  bickerings,  law  suits,  and  broils  among  neighbors, 
the  boxing  among  bullies,  the  dueling  among  modern 
gentlemen,  and  wars  among  nations.  They  all  originate 
from  one  and  the  same  spirit. 

Now,  is  the  mild,  meek,  and  peaceable  man,  un- 
armed, more  liable  to  inspire  jealousy  in  others  that 
he  is  about  to  insult  and  abuse  them  than  the  high- 
toned  duelist  who  constantly  carries  with  him  deathly 
weapons  ?  Does  he,  in  fact,  so  often  get  into  dif- 
ficulty,   quarreling    and    fighting  .-*      The     respectable 


24  WAR    INCONSISTENT    WITH 

Society  of  Friends  stands  a  living  monument  to  answer 
the  question. 

On  the  principles  of  self-defense,  as  they  are  styled, 
if  one  man  suspects  an  injury  from  another,  unless  he 
is  naturally  a  more  powerful  man,  he  must  take  a  cane, 
as  the  principles  of  self-defense  require  a  superior  power 
in  your  own  hand,  either  by  art  or  muscular  strength. 
When  the  other  learns  the  suspicions  and  sees  the  prepa- 
ration, he  in  his  turn  must  take  a  bludgeon  to  preserve 
the  balance  of  power  and  proclaim  a  threatening  to  awe 
his  antagonist,  who  must  now  take  a  sword  and  return 
a  threatening  in  order  to  maintain  his  dignity  ;  for  it 
will  not  do  for  men  of  honor  to  retract,  however  much 
they  may  be  in  the  wrong.  The  other,  again,  must  take 
a  deathly  weapon  for  his  defense,  and  nothing  is  now 
wanting  but  an  unhappy  meeting  to  set  each  other's 
blood  a  flowing. 

Much  in  the  same  way  do  nations  often  get  into 
desperate  warfare.  One  nation  is  busily  increasing  its 
military  strength  on  the  plausible  maxim  of  preserving 
peace  and  maintaining  its  rights.  Another  nation  views 
the  preparations  with  a  jealous  eye,  and  also  goes  to 
work  on  the  same  principle  to  make  formidable  prepara- 
tions. All  the  nations  around  take  the  alarm,  and  on  the 
same  principle  begin  active  preparations,  all  vying  with 
each  other  to  become  the  most  formidable.  If  one  sends 
an  ambassador  to  inquire  the  cause  of  the  great  prep- 
arations, the  answer  always  is,  let  the  motive  be  what 
it  may.  For  their  own  defense.  Then  the  other  makes 
new  exertions  and  begins  to  fortify  towns  on  the  confines 
of  his  neighbor,  who  must  not  only  do  the  same  but 


THE    RELIGION    OK   JESUS    CHRIST  25 

march  a  large  army  for  the  defense  of  his  frontier ;  and 
the  other  must  do  Hkewise.  By  this  time,  if  no  old  quar- 
rel remained  unsettled,  perhaps  one  charges  the  other 
with  encroachment  on  territory  ;  the  other  denies  the 
charge,  and  contends  sharply  for  his  pretended  rights. 
Ministers  may  be  interchanged,  and  while  negotiations 
are  pending  a  high  tone  must  be  taken  by  both  parties, 
for  this  is  an  essential  principle  in  the  doctrine  of  self- 
defense;  the  contrary  would  betray  weakness  and  fear. 
Newspapers  must  be  ushered  forth  with  flaming  pieces 
to  rouse,  as  it  is  called,  the  spirit  of  the  countries,  so 
as  to  impress  upon  the  populace  the  idea  that  the  ap- 
proaching war  is  just  and  necessary,  for  all  wars  must 
be  just  and  necessary  on  both  sides.  In  the  meantime 
envoys  extraordinary  may  be  sent  to  other  powers  by 
each  party  to  enlist  their  aid,  —  most  of  whom  are 
already  prepared  for  war, — and  each  one  selects  his  side 
according  to  his  interests  and  feelings.  At  length  the 
iiltimatiLm  is  given  and  refused,  and  the  dreadful  con- 
flict commences.  Few  wars,  however,  begin  in  this  slow 
and  progressive  mode  ;  a  trifling  aggression  is  sufficient 
to  blow  up  the  flame  with  nations  already  prepared. 

Thus,  we  see,  nations  resemble  bulldogs  who  happen 
to  meet.  They  will  first  raise  their  hairs,  show  their 
teeth,  then  growl,  and  then  seize  upon  each  other  with 
all  their  strength  and  fury ;  and  bulldogs  have  some- 
thing of  the  same  kind  of  honor,  for  they  scorn  to 
retreat. 

Hence  we  see  that  the  acknowledged  principles  of 
defensive  war  are  the  vital  springs  of  most  of  the  wars 
that  agitate  and   desolate   our  world.      The   pretended 


26  WAR    INCONSISTENT   WITH 

distinction  between  offensive  and  defensive  war  is  but 
a  name.  All  parties  engaged  in  war  proclaim  to  the 
world  that  they  only  are  fighting  in  defense  of  their 
rights,  and  that  their  enemies  are  the  aggressors  ;  while 
it  may  be  impossible  for  man  to  decide  which  are  most 
in  the  wrong. 

The  popular  maxim  of  being  prepared  for  war  in  order 
to  be  at  peace  may  be  seen  to  be  erroneous  in  fact,  for 
the  history  of  nations  abundantly  shows  that  few  nations 
ever  made  great  preparations  for  war  and  remained  long 
in  peace.  When  nations  prepare  for  war  they  actually 
go  to  war,  and  tell  the  world  that  their  preparations 
were  not  a  mere  show. 

Thus  we  may  see  that  the  principles  and  preparations 
of  war  actually  engender  war  instead  of  promoting  peace  ; 
and  of  course  they  are  unwise,  and,  if  unwise,  then  it 
is  folly  for  Christians  to  engage  in  them. 

II.    WAR  IS  UNWISE,   FOR    INSTEAD    OF    DIMINISH- 
ING,  IT   INCREASES    DIFFICULTIES 

As  the  principles  and  preparations  of  war  have  a 
natural  tendency  to  generate  war  and  are  actually  the 
cause  of  a  great  proportion  of  the  wars  which  do  exist, 
so  actual  hostilities  have  a  natural  tendency  to  increase 
difficulties  and  to  spread  abroad  the  destroying  evil. 

It  is  almost  impossible  for  any  two  nations  to  be  long 
engaged  in  war  without  interfering  with  the  rights  and 
privileges  of  other  nations,  which  generally  awakes  their 
jealousy  and  resentment,  so  that  most  of  the  surround- 
ing nations  are  drawn  into  the  destructive  vortex,  which 


THE    RELIGION    OF   JESUS   CHRIST  27 

is  the  more  easily  clone,  as  war  inflames  the  martial  spirit 
in  other  nations  not  engaged,  and  rouses  up  the  desperate 
passions  of  men.  Besides,  the  belligerent  nations  are 
not  content  with  suffering  themselves,  but  use  every 
art  and  persuasion  to  get  the  neighboring  nations  to 
join  them ;  and  they  are  generally  too  successful,  for  it 
seldom  happens  that  two  nations  engage  in  war  for  a 
length  of  time  and  conclude  a  peace  before  they  have 
involved  other  nations  in  their  difficulties  and  distresses, 
and  often  a  great  proportion  of  the  world  is  in  arms. 

Moreover,  the  nations  who  first  engage  in  the  contest 
always  widen  the  breach  between  themselves  by  war. 

It  is  much  easier  settling  difficulties  between  individ- 
uals or  nations  before  actual  hostilities  commence  than 
afterwards.  Mankind  are  not  apt  to  be  any  more  mild 
and  accommodating  in  a  state  of  actual  warfare.  Besides, 
new  difficulties  constantly  arise.  The  passions  become 
inflamed,  and  charges  are  often  made  of  violating  the 
established  laws  of  civilized  warfare,  which  laws,  how- 
ever, are  generally  bounded  only  by  the  strength  of 
power.  If  one  party  makes  an  incursion  into  the  other's 
territory  and  storms  a  fortified  place  and  burns  the 
town,  the  other  party  must  then  make  a  desperate  effort 
to  retaliate  the  same  kind  of  destruction,  to  a  double 
degree^  on  the  towns  of  their  enemy.  Retaliation,  or 
"  rendering  evil  for  evil,"  is  not  only  allowed  by  Mahom- 
etans and  pagans,  but  is  an  open  and  avowed  principle 
in  the  doctrine  of  self-defense  among  professed  Chris- 
tian nations ;  not  only  is  it  sanctioned  by  the  laity,  but 
too  often  by  the  priests  who  minister  in  the  name  of 
Jesus  Christ. 


28  WAR    INCONSISTENT   WITH 

Both  of  the  contending  parties  generally  seize  on  each 
other's  possessions  wherever  they  can  get  hold  of  them, 
whether  on  the  seas  or  on  the  land.  The  barbarous 
spoliations  on  each  other  stir  up  the  passions  of  the 
great  mass  of  their  inhabitants,  until  they  esteem  it  a 
virtue  to  view  each  other  as  natural  and  perpetual 
enemies,  and  then  their  rulers  can  prosecute  the  war 
with  what  they  call  vigor. 

Can  the  wound  now  be  so  easily  healed  as  it  could 
have  been  before  it  became  thus  lacerated  and  inflamed.'* 
Facts  speak  to  the  contrary,  and  nations  seldom  attempt 
negotiations  for  peace  under  such  circumstances.  They 
generally  prosecute  the  war  with  all  their  power  until 
one  party  or  the  other  is  overcome,  or  until  both  have  ex- 
hausted their  strength,  and  then  they  may  mutually  agree 
to  a  temporary  peace  to  gain  a  little  respite,  when  perhaps 
the  original  matter  of  dispute  has  become  comparatively 
so  trifling  that  it  is  almost  left  out  of  the  account. 

With  a  small  spirit  of  forbearance  and  accommoda- 
tion how  easily  might  the  difficulties  have  been  settled 
before  such  an  immense  loss  of  blood  and  treasure  ! 

If  war  does  actually  increase,  instead  of  diminishing, 
difficulties,  then  it  must  be  very  unwise  to  engage  in  it. 

III.  WAR  IS  UNWISE,  BECAUSE  IT  DESTROYS 

PROPERTY 

Property  is  what  a  great  proportion  of  mankind  are 
struggling  to  obtain,  and  many  at  the  hazard  of  their 
lives.  Though  in  some  instances  they  may  misuse  it, 
yet  it  is  the  gift  of  God,  and  when  made  subservient  to 


THE   RELIGION    OF  JESUS    CHRIST  29 

more  important  things,  it  may  be  a  blessing  to  indi- 
viduals and  communities.  -It  has  in  it,  therefore,  a 
real  value,  and  ought  not  to  be  wantonly  destroyed 
while  it  may  be  used  as  an  instrument  for  benefiting 
mankind. 

It  is  a  notorious  fact  that  war  does  make  a  great 
destruction  of  property.  Thousands  of  individuals  on 
sea  and  on  land  lose  their  all,  for  the  acquisition  of 
which  they  may  have  spent  the  prime  of  their  lives. 
Ships  on  the  high  seas  are  taken,  often  burnt  or 
scuttled,  and  valuable  cargoes  sent  to  the  bottom  of  the 
deep,  some  possibly  laden  with  the  necessaries  of  life 
and  bound  to  ports  where  the  innocent  inhabitants 
were  in  a  state  of  famine.  Whole  countries  are  laid 
waste  by  only  the  passing  of  an  immense  army  :  houses 
are  defaced,  furniture  broken  to  pieces,  the  stores  of 
families  eaten  up,  cornfields  trodden  down,  fences  torn 
away  and  used  for  fuel,  and  everything  swept  in  its 
train  as  with  the  besom  of  destruction  more  terrible  to 
the  inhabitants  than  the  storms  of  heaven  when  sent 
in  judgment.  Beautiful  towns  are  often  literally  torn 
to  pieces  with  shot  and  shells.  Venerable  cities,  the 
labor  and  pride  of  ages,  are  buried  in  ashes  amid  devour- 
ing flames,  while  in  melancholy  grandeur  the  fire  and 
smoke  rise  to  heaven  and  seem  to  cry  for  vengeance 
on  the  destroyers. 

Notwithstanding  an  avaricious  individual  or  nation 
may  occasionally  in  war  acquire  by  plunder  from  their 
brethren  a  little  wealth,  yet  they  usually  lose  on  the 
whole  more  than  they  gain.  On  the  general  scale  the 
loss   is   incalculable.    It   is  not  my  object  to  examine 


30  WAR    INCONSISTENT   WITH 

the  subject  in  relation  to  any  particular  nation  or 
war,  but  upon  the  general  scale  in  application  to  all 
warlike  nations  and  all  wars  under  the  light  of  the 
gospel. 

If  war  does  destroy  property,  reduce  individuals  to 
beggary,  and  impoverish  nations,  then  it  is  unwise  to 
engage  in  it. 

I\^    WAR    IS    UNWISE,   AS    IT    IS    DANGEROUS    TO 
THE    LIBERTIES    OF    MEN 

Liberty  is  the  gift  of  God,  and  ought  to  be  dear  to 
every  man  ;  not,  however,  that  licentious  liberty  which 
is  not  in  subordination  to  his  commands.  Men  are  not 
independent  of  God.  He  is  their  creator,  preserver,  and 
benefactor.  In  his  hand  their  breath  is,  and  he  has  a 
right  to  do  what  he  will  with  his  own  ;  and  the  Judge 
of  all  the  earth  will  do  right.  As  man  is  not  the 
creator  and  proprietor  of  man,  he  has  no  right  to 
infringe  on  his  liberty  or  life  without  his  express  divine 
command  ;  and  then  he  acts  only  as  the  executor  of  God. 
Man,  therefore,  bears  a  very  different  relation  to  God 
from  what  he  does  to  his  fellow-man. 

The  whole  system  of  war  is  tyrannical  and  subversive 
of  the  fundamental  principles  of  liberty.  It  often  brings 
the  great  mass  of  community  under  the  severe  bondage 
of  military  despotism,  so  that  their  lives  and  fortunes 
are  at  the  sport  of  a  tyrant.  Where  martial  law  is  pro- 
claimed, liberty  is  cast  down,  and  despotism  raises  her 
horrid  ensign  in  its  place  and  fills  the  dungeons  and 
scaffolds  with  her  victims. 


THE   RELIGION    OF   JESUS    CHRIST  31 

Soldiers  in  actual  service  are  reduced  to  the  most 
abject  slavery,  not  able  to  command  their  time  for  a 
moment,  and  are  constantly  driven  about  like  beasts 
by  petty  tyrants.  In  them  is  exhibited  the  ridiculous 
absurdity  of  men  rushing  into  bondage  and  destruction 
to  preserve  or  acquire  their  liberty  and  save  their  lives. 

When  the  inhabitants  of  a  country  are  cruelly 
oppressed  by  a  despotic  government,  and  they  rise  in 
mass  to  throw  off  the  yoke,  they  are  as  often  as  other- 
wise crushed  beneath  the  weight  of  the  power  under 
which  they  groaned,  and  then  their  sufferings  are 
greatly  increased;  and  if  they  gain  their  object  after 
a  long  and  sanguinary  struggle,  they  actually  suffer 
more  on  the  whole  than  they  would  have  suffered  had 
they  remained  in  peace.  It  is  generally  the  providence 
of  God,  too,  to  make  a  people  who  have  thrown  off  the 
yoke  of  their  oppressor  smart  more  severely  under  the 
government  of  their  own  choice  than  they  did  under 
the  government  which  they  destroyed.  This  fact  ought 
well  to  be  considered  by  every  one  of  a  revolutionary 
spirit. 

War  actually  generates  a  spirit  of  anarchy  and  rebel- 
lion which  is  destructive  to  liberty.  When  the  inhabit- 
ants of  a  country  are  engaged  in  the  peaceable  employ- 
ments of  agriculture,  manufactures,  and  commerce, 
anarchy  and  rebellion  seldom  happen.  When  these  use- 
ful employments  flourish,  abundance  flows  in  on  every 
side,  gentleness  and  humanity  cast  a  smile  over  the 
land,  and  pleasure  beams  in  almost  every  countenance. 
To  turn  the  attention  of  a  nation  from  these  honest 
employments  to  tJiat  of  luar  is  an  evil  of  unspeakable 


32  WAR    INCONSISTENT   WITH 

magnitude.  The  great  object  in  times  of  war  is  to 
rouse  up  what  is  styled  the  spirit  of  the  country,  — 
which,  in  fact,  is  nothing  but  inflaming  the  most  de- 
structive passions  against  its  own  peace  and  safety. 
If  you  infuse  into  a  nation  the  spirit  of  war  for  the 
sake  of  fighting  a  foreign  enemy,  you  do  that  which  is 
often  most  dangerous  to  its  own  liberties  ;  for  if  you 
make  peace  with  the  common  enemy,  you  do  not 
destroy  the  spirit  of  war  among  your  own  inhabitants  ; 
pride,  discontent,  and  revenge  will  generally  agitate  the 
whole  body,  so  that  anarchy  and  confusion  will  fill  the 
land,  and  nothing  but  a  despotic  power  can  restrain  it ; 
and  often  absolute  despotism  is  too  feeble  to  withstand 
it,  and  the  only  remedy  is  again  to  seek  a  common 
enemy.  Nations  have  sometimes  waged  war  against 
other  nations  because  there  was  such  a  spirit  of  war 
among  their  own  inhabitants  that  they  could  not  be 
restrained  from  fighting,  and  if  they  had  not  a  common 
foe  they  would  fight  one  another.  So  when  a  nation 
once  unsheathes  the  sword,  it  cannot  easily  return  the 
sword  again  to  the  scabbard,  but  must  keep  it  crimsoned 
with  the  blood  of  man  until  "  they  who  take  the  sword 
shall  perish  with  the  sword,"  agreeably  to  the  denuncia- 
tion of  Heaven. 

To  inflame  a  mild  republic  with  the  spirit  of  ivar  is 
putting  all  its  liberties  to  the  utmost  hazard,  and  is  an 
evil  that  few  appear  to  understand  or  appreciate.  No 
person  can  calculate  the  greatness  of  the  evil  to  trans- 
form the  citizens  of  a  peaceful,  industrious  republic 
into  a  band  of  furious  soldiers  ;  and  yet  the  unhappy 
policy  of   nations  is  to  cultivate  a  martial  spirit  that 


THE   RELIGION    OF   JESUS    CHRIST  33 

they  may  appear  grand,  powerful,  and  terrific,  when  in 
fact  tiiey  are  kindling  flames  that  will  eventually  burn 
them  up  root  and  branch. 

In  confirmation  of  what  has  been  said,  if  we  examine 
the  history  of  nations  we  shall  find  that  they  have  gen- 
erally lost  their  liberties  in  consequence  of  the  spirit 
and  practice  of  war.  Thus  have  republics  who  have 
boasted  of  their  freedom  lost  their  liberty  one  after 
another,  and  that  this  has  resulted  from  the  very 
nature  of  war  and  its  inseparable  evils  is  evident  from 
the  fact  that  so  violent  and  deadly  is  this  current  of 
ruin,  republics  have  generally  sunk  down  to  the  lowest 
abyss  of  tyranny  and  despotism,  or  have  been  annihi- 
lated and  their  inhabitants  scattered  to  the  four  winds 
of  heaven.  Indeed,  what  nation  that  has  become  extinct 
did  not  first  lose  its  liberty  by  war,  and  then  hasten  to 
its  end  under  the  dominion  of  those  passions  which  war 
inflames  .'' 

Do  nations  ever  enjoy  so  much  liberty  as  when 
most  free  from  the  spirit  of  war  .''  Are  their  liberties 
ever  so  little  endangered  as  when  this  spirit  is  allayed 
and  all  its  foreign  excitements  removed  .!*  Do  not  nations 
that  have  partially  lost  their  civil  liberties  gradually 
regain  them  in  proportion  as  they  continue  long  with- 
out war.?  Is  it  not  a  common  sentiment  that  the  liber- 
ties of  a  people  are  in  danger  when  war  engrosses  theiT 
attention  ?  On  the  whole,  is  it  not  undeniable  that 
peace  is  favorable  to  liberty,  and  that  war  is  its  enemy 
and  its  ruin  .-'  If  so,  what  can  be  more  unwise,  what 
more  opposite  to  every  dictate  of  sound  wisdom  and 
policy,  than  the  spirit  and  practice  of  war  ? 


34  WAR   INCONSISTENT   WITH 

V.    WAR    IS    UNWISE,   AS    IT    DIMINISHES   THE 
HAPPINESS    OF    MANKIND 

Happiness  is  the  professed  object  which  most  men 
are  striving  to  obtain.  Alas  !  few,  comparatively,  seek 
it  where  it  is  alone  to  be  found.  But  that  happiness 
which  flows  from  the  benevolent  spirit  of  the  gospel  is 
to  be  prized  far  above  rubies  ;  it  is  a  treasure  infinitely 
surpassing  anything  that  can  be  found  merely  in  riches, 
honors,  and  pleasures. 

But  war  always  diminishes  the  aggregate  of  happi- 
ness in  the  world.  When  nations  wage  war  upon  each 
other,  all  classes  of  their  inhabitants  are  more  or  less 
oppressed.  They  are  subjected  to  various  privations  ; 
prosperity  declines ;  external  sources  of  happiness  are 
mostly  dried  up  ;  anxiety  for  friends,  loss  of  relations, 
loss  of  property,  the  fear  of  pillage,  severe  services, 
great  privations,  and  the  dread  of  conquest  keep  them 
constantly  distressed.  They  are  like  the  troubled  sea 
that  cannot  rest,  whose  waters  cast  up  mire  and  dirt. 

Those  actually  engaged  in  war  generally  suffer  priva- 
tions and  hardships  of  the  severest  kind.  Even  the  sage 
counselors  who  declare  wars  are  often  in  so  great  anxiety 
and  pain  as  to  the  result  of  their  enterprises  as  to  be 
unable  quietly  to  refresh  themselves  with  food  or  sleep. 

All  the  rejoicings  occasioned  by  military  success  are 
fully  counterbalanced  by  the  pain  and  mortification  of 
the  vanquished ;  and,  in  short,  all  the  interest  and 
happiness  resulting  from  war  to  individuals  and  nations 
are  dearly  bought,  and  are  at  the  expense  of  other 
individuals  and  nations. 


THE   RELIGION   OF  JESUS   CHRIST  35 

It  is  because  war  has  no  tendency  to  increase,  but 
does  in  fact  greatly  diminish,  happiness  that  it  is  so 
universally  regarded  and  lamented  as  the  greatest  evil 
that  visits  our  world.  Hence  fasting  has  generally  been 
practiced  by  warlike  Christian  nations  to  deplore  the 
calamity,  to  humble  themselves  before  God,  and  to 
supplicate  his  mercy  in  turning  away  the  judgment. 

Though  fasting  and  deep  humility  before  God  is 
highly  suitable  for  sinners,  with  a  hearty  turning  away 
from  their  sins  and  humble  supplication  for  God's  mercy 
through  the  mediation  of  Christ,  yet  those  fasts  of 
nations  who  have  voluntarily  engaged  in  war  and  are 
determined  to  prosecute  it  until  their  lusts  and  passions 
are  gratified  do  not  appear  to  be  such  fasts  as  God 
requires. 

Does  it  not  appear  absurd  for  nations  voluntarily  to 
engage  in  war,  and  then  to  proclaim  a  fast  to  humble 
themselves  before  God  for  its  evils,  while  they  have  no 
desire  to  turn  away  from  them,  but,  on  the  contrary, 
make  it  an  express  object  to  seek  the  divine  aid  in 
assisting  them  successfully  to  perpetuate  it .-' 

We  often  see  contending  nations,  all  of  whom  cannot 
be  right,  on  any  principle,  proclaiming  fasts,  and  chant- 
ing forth  their  solemn  Tc  Dciims  as  each  may  occasion- 
ally be  victorious.  Though  such  clashing  hymns  cannot 
mingle  in  the  golden  censer,  yet  few  Christians  seem  to 
question  the  propriety  of  quarreling  and  fighting  nations 
each  in  their  turn  supplicating  aid  in  their  unhallowed 
undertakings  and  returning  thanks  in  case  of  success. 
Doubtless  many  would  consider  it  as  solemn  mockery 
to  see  two  duelists  before  their  meeting  supplicating 


l^  WAR    INCONSISTENT   WITH 

God's  blessing  and  protection  in  the  hour  of  conflict, 
and  then  to  see  the  victor  returning  thanks  for  his 
success  in  shedding  the  blood  of  his  brother ;  and  yet, 
when  nations  carry  on  the  business  by  wholesale  (if  I 
may  be  allowed  the  expression)  it  is  considered  a  very 
pious  employment.  The  Lord  has  said,  "  And  when 
ye  spread  forth  your  hands,  I  will  hide  mine  eyes  from 
you  :  yea,  when  ye  make  many  prayers,  I  will  not  hear ; 
your  hands  are  full  of  blood." 

Penitent  Christians  may  weep  and  mourn  with  pro- 
priety for  their  own  sins  and  the  sins  of  the  nations, 
with  a  hearty  desire  not  only  to  forsake  their  own  iniqui- 
ties, but  that  the  nations  may  be  brought  to  confess 
and  forsake  their  sins  and  turn  from  them  to  the  living 
God.  It  is  true  that  war  is  a  judgment  in  God's  provi- 
dence. It  is  also  a  sin  of  the  highest  magnitude  and 
ought  to  be  repented  of.  It  is  a  crime  so  provoking  to 
Heaven  that  other  calamities  generally  attend  it.  The 
famine,  fire,  and  pestilence  often  attend  its  horrors  and 
spread  distress  through  a  land.  War  with  its  attending 
evils  unquestionably  diminishes  the  aggregate  of  happi- 
ness in  the  world,  and  is  therefore  unwise. 

VI.    WAR    IS    UNWISE,    AS    IT    DOES   NOT   MEND, 
BUT    INJURES,    THE    MORALS    OF    SOCIETY 

The  strength,  defense,  and  glory  of  a  country  con- 
sists primarily  in  the  good  moral  character  of  its  inhab- 
itants. The  virtuous  and  the  good  are  the  salt  that 
preserve  it  from  ruin.  Says  the  Rev.  Dr.  Miller  in  his 
sermon  on  the  death  of  Dr.  Rogers  (pages  366  and  388 


THE    RELIGION    OF   JESUS    CHRIST  37 

of  the  Memoirs),  "  It  is  manifest  from  the  whole  tenor 
of  his  word  that  God  is  slow  to  inflict  heavy  judgments 
upon  a  nation  in  which  many  of  his  people  dwell ;  that 
he  often  spares  it,  spreads  over  it  the  protection  of  his 
providence,  and  finally  delivers  it  for  their  sake  ;  and,  of 
course,  that  the  presence  of  his  beloved  children,  speak- 
ing after  the  manner  of  men,  is  a  better  defense'than 
chariots  and  horsemen,  a  better  defense  than  all  the 
plans  of  mere  politicians,  than  all  the  skill,  courage,  and 
activity  of  mere  warriors."  Again,  "  I  have  no  doubt 
that  it  is  as  great  and  precious  a  truth  at  this  day  as 
it  ever  was,  that  a  praying  people  are,  under  God,  the 
greatest  security  of  a  nation." 

When  the  inhabitants  of  a  country  become  gener- 
ally profane  and  dissolute  in  their  manners,  slaves  to 
dissipation  and  vice,  it  is  usually  God's  providence  soon 
to  visit  them  in  his  wrath  and  let  loose  the  instruments 
of  his  destroying  vengeance  ;  how  important,  therefore, 
in  a  temporal  point  of  view,  is  the  preservation  of  good 
morals  to  a  nation.  But  no  event  has  so  powerful  a 
tendency  to  destroy  the  morals  of  a  people  as  that  of 
actual  war.  It  draws  the  attention  of  the  inhabitants 
from  useful  employments  ;  it  generates  curiosity,  dissi- 
pation, and  idleness,  and  awakes  all  the  furious  passions 
of  men. 

War  occasions  a  great  profanation  of  the  Sabbath. 
Under  God's  providence  the  Sabbath  has  always  been 
a  great  barrier  against  vice,  and  the  observance  of  it 
is  indispensable  to  good  morals. 

In  time  of  war  the  Sabbath  among  soldiers  is  often 
a  day  of  parade.     In  the  streets  of  the  best-regulated 

215145 


38  WAR   INCONSISTENT   WITH 

cities  may  be  seen  soldiers  marching,  flags  flying,  drums 
and  fifes  playing,  and  a  rabble  of  children  following  in 
the  train.  Now  all  this  is  not  only  calculated  to  dissi- 
pate all  reverential  respect  for  the  solemnities  of  the 
day  among  the  soldiers,  but  is  calculated  to  destroy  the 
respect  and  observance  of  the  day  with  which  the  chil- 
dren, and  youth  have  been  inspired.  Add  to  this,  flags 
are  suspended  from  the  windows  of  taverns  and  grog- 
shops to  entice  in  the  youth  by  the  intoxicating  cup. 
In  the  camp  the  Sabbath  is  almost  forgotten  and  ren- 
dered a  common  day.  Armies  from  professing  Chris- 
tian nations  as  often  begin  offensive  operations  on  the 
Sabbath  as  on  any  other  day  ;  and  professing  Christians 
not  only  tolerate  all  this  but  approve  of  it  as  a  work 
of  necessity  and  mercy. 

War  occasions  dishonesty.  In  countries  where  armies 
are  raised  by  voluntary  enlistment  all  kinds  of  decep- 
tion and  art  are  practiced  by  recruiting  officers,  and 
connived  at  by  their  governments,  to  induce  the  heed- 
less youth  to  enlist.  The  honor  and  glory  of  the  employ- 
ment is  held  up  to  view  in  false  colors  ;  the  importance 
of  their  bounty  and  wages  are  magnified  ;  the  light- 
ness of  the  duty  and  opportunities  for  amusements  and 
recreation  are  held  out ;  and  probably  one  half  have 
the  assurances  of  being  noncommissioned  officers,  with 
a  flattering  prospect  of  a  speedy  advancement ;  and 
prospects  of  plunder  are  also  held  out  to  their  cupidity. 
These  deceptive  motives  are  daily  urged  under  the  stimu- 
lating power  of  ardent  spirits  and  the  fascinating  charms 
of  martial  music  and  military  finery.  Many  a  young  man 
who  has  entered  the  rendezvous  from  curiosity  or  for 


THE    RELIGION   OF   JESUS    CHRIST  39 

the  sake  of  a  dram,  without  the  least  idea  of  joining  the 
army,  has  been  entrapped  into  intoxication,  and  his 
hand  then  grasped  the  pen  to  seal  his  fate. 

Recruits  after  joining  the  army  find  from  experience 
that  most  of  the  allurements  held  out  to  them  to  enlist 
were  but  a  deception,  and  from  lust  and  want  they  often 
become  petty  thieves  and  plunderers  to  repay  them  for 
their  great  privations,  fatigues,  and  sufferings. 

War  occasions  drunkenness,  —  one  of  the  greatest 
evils  and  most  destructive  to  morality,  as  a  multitude 
of  other  vices  necessarily  follow  in  its  train.  Many  a 
young  man  has  entered  the  military  ranks  temperate,  and 
has  returned  from  them  a  sot.  All  the  enticements  of 
liquor  are  exhibited  in  the  most  inviting  forms  to  youth 
in  the  streets  by  the  recruiting  officer,  to  tempt  them 
to  enlist  ;  and  while  those  who  have  enrolled  them- 
selves remain  at  the  rendezvous,  they  are  probably 
every  day  intoxicated  with  the  inebriating  poison,  soul 
and  body,  and  soon  the  habit  becomes  confirmed.  While 
in  actual  service  their  fatigues  are  so  great  that  they 
greedily  lay  hold  on  the  destroying  liquor  wherever  they 
can  find  it  to  exhilarate  their  languid  frames,  even  if 
they  had  not  before  acquired  an  insatiable  thirst ;  and 
soon  this  detestable  evil  will  become  so  enchanting  that 
they  will  not  only  barter  away  their  wages  for  it  but 
their  necessary  clothing.  If  they  survive  the  campaign 
and  return  to  their  homes,  they  are  often  the  visitors 
of  grogshops  and  taverns,  and  by  their  marvelous 
stories  attract  the  populace  around  them,  who  must 
join  them  in  circulating  the  cup ;  and  thus  they  spread 
this  destroying  evil  all  around. 


40  WAR   INCONSISTENT   WITH 

War  occasions  profaneness.  Profaneness  is  an  abomi- 
nation in  the  sight  of  God  :  "For  the  Lord  will  not  hold 
him  guiltless  who  taketh  his  name  in  vain."  Profane- 
ness draws  down  the  judgments  of  heaven,  "  for  because 
of  swearing  the  land  mourneth." 

That  soldiers  are  generally  considered  more  profane 
than  other  men  is  evident,  because  it  has  become  a 
proverb  that  "  such  a  person  is  as  profane  as  a  soldier, 
or  a  man-of-war's  man."  Young  men  who  have  been 
taught  to  revere  the  name  of  the  God  of  their  fathers 
may  shudder  at  the  awful  profanations  that  fill  their 
ears  when  they  first  enter  an  army ;  but  if  destitute  of 
grace  in  the  heart,  the  sound  will  soon  cease  to  offend, 
and  they  will  eagerly  inhale  the  blasphemous  breath 
and  become  champions  in  impiety.  For  want  of  habit 
they  may  not  swear  with  so  easy  a  grace  as  the  older 
soldiers  ;  they  will  for  that  reason  make  great  exer- 
tions and  invent  new  oaths,  which  will  stimulate  their 
fellows  again  to  exceed  in  daring  impiety.  Seldom 
does  a  soldier  return  from  the  camp  without  the  foul 
mouth  of  profanity.  Astonishing  to  think  that  those 
who  are  most  exposed  to  death  should  be  most  daring 
in  wickedness  ! 

War  occasions  gambling.  A  great  proportion  of  the 
amusements  of  the  camp  are  petty  plays  at  chance,  and 
the  stake  usually  a  drink'  of  grog.  The  play  is  fasci- 
nating. Multitudes  of  soldiers  become  established  gam- 
blers to  the  extent  of  their  ability,  and  often,  if  they 
return  to  society,  spread  the  evil  among  their  neighbors. 

War  begets  a  spirit  of  quarreling,  boxing,  and  duel- 
ing ;  and  no  wonder  that  it  should,  for  the  whole  business 


THE    RELIGION    OF   JESUS    CHRIST  41 

of  war  is  nothing  else  but  quarreling  and  fighting. 
The  soldier's  ambition  is  to  be  a  bully,  a  hero,  and  to 
be  careless  of  his  own  life  and  the  lives  of  others.  He 
is  therefore  impatient  in  contradiction,  receives  an 
insult  where  none  was  intended,  and  is  ready  to  redress 
the  supposed  injury  with  the  valor  of  his  own  arms; 
for  it  will  not  do  for  soldiers  to  shrink  from  the  contest 
and  be  cowards. 

War  destroys  the  habits  of  industry  and  produces 
idleness.  Industry  is  necessary  to  good  morals  as  well  as 
to  the  wealth  and  happiness  of  a  country,  and  every  wise 
government  will  take  all  laudable  means  to  encourage 
it  ;  but  a  large  proportion  of  common  soldiers  who  may 
return  from  the  armies  have  lost  the  relish  and  habits 
of  manual  labor  and  are  often  found  loitering  about  in 
public  places,  and  if  they  engage  in  any  kinds  of  labor, 
it  is  with  a  heavy  hand  and  generally  to  little  purpose. 
They  therefore  make  bad  husbands,  unhappy  neigh- 
bors, and  are  worse  than  a  dead  weight  in  society. 
Their  children  are  badly  educated  and  provided  for,  and 
trained  up  to  demoralizing  habits,  which  are  handed 
down  from  generation  to  generation. 

These  immoralities,  and  many  more  that  might  be 
named,  are  not  confined  to  soldiers  in  time  of  war,  but 
they  are  diffused  more  or  less  through  the  whole  mass 
of  community ;  and  war  produces  a  general  corruption 
in  a  nation,  and  is  therefore  unwise,  even  in  a  temporal 
point  of  view.  But  when  we  consider  the  natural  effects 
of  these  immoralities  on  the  souls  of  men,  all  temporal 
advantages  are  in  comparison  annihilated.  In  this 
school  of  vice  millions  are  ripening  for  eternal  woe. 


42  WAR    INCONSISTENT   WITH 

The  destroying  influence  will  spread  and  diffuse  itself 
through  the  whole  mass  of  society  unless  the  spirit  of 
the  Lord  lifts  up  a  standard  against  it. 

The  state  of  morals,  so  much  depressed  by  the  Ameri- 
can Revolution,  was  only  raised  by  the  blessed  effusions 
of  God's  holy  spirit. 

If  war  does  actually  demoralize  a  people,  then  no 
wise  person  can   consistently  engage  in  it. 

VII.  WAR  IS  UNWISE,  AS  IT  IS  HAZARDING  ETER- 
NAL THINGS  FOR  ONLY  THE  CHANCE  OF 
DEFENDING   TEMPORAL   THINGS 

Says  our  blessed  Saviour  :  ''  For  what  is  a  man  prof- 
ited, if  he  should  gain  the  whole  world,  and  lose  his 
own  soul.''" 

The  loss  of  a  soul  infinitely  exceeds  all  finite  calcu- 
lations. It  is  not  only  deprived  forever  and  ever  of  all 
good  but  is  plunged  into  misery  inexpressible  and 
everlasting.  All  temporal  things  dwindle  to  nothing 
when  placed  in  comparison  with  eternal  realities.  The 
rights,  liberties,  and  wealth  of  nations  are  of  little  value 
compared  with  one  immortal  soul.  But  astonishing  to 
think  that  millions  and  millions  have  been  put  at  ever- 
lasting hazard  only  for  the  chance  of  defending  temporal 
things  ! 

The  habits  and  manners  of  a  soldier's  life  are  calcu- 
lated, as  we  have  already  seen,  to  demoralize  them,  to 
obliterate  all  early  serious  impressions,  to  introduce  and 
confirm  them  in  the  most  daring  wickedness  and  fit 
them  for  everlasting  destruction.    And  notwithstanding 


THE    RELIGION    OF   JESUS   CHRIST  43 

God  may  have  occasionally,  to  display  his  sovereign 
power,  snatched  some  soldiers  from  the  ranks  of  rebel- 
lion and  made  them  the  heirs  of  his  grace,  yet  no  sober 
Christian  will  say  that  the  army  is  a  likely  place  to 
promote  their  salvation;  but,  on  the  contrary,  must 
acknowledge  that  it  is  a  dangerous  place  for  the  souls 
of  men.  It  may  be  assumed  as  an  undeniable  fact  that 
the  great  mass  of  soldiers  are  notoriously  depraved  and 
wicked.  With  but  few  exceptions  their  impiety  grows 
more  daring  the  longer  they  practice  war ;  and  when  it 
is  considered  that  thousands  and  thousands  of  such  are 
hurried  by  war  prematurely  into  eternity,  with  all  their 
sins  unpardoned,  what  an  amazing  sacrifice  appears 
only  for  some  supposed  temporal  good.  But  when  it  is 
remembered  that  this  infinite  sacrifice  is  made  merely 
for  the  chance  of  obtaining  some  temporal  advantage, 
the  folly  of  war  appears  in  more  glaring  colors,  as  the 
battle  is  not  always  to  the  strong.  Those  who  are  con- 
tending for  their  rights,  and  are  least  in  the  wrong,  are 
about  as  often  unsuccessful  as  otherwise,  and  then  they 
very  much  increase  their  evils  in  a  temporal  point  of 
view.  A  wise  man  would  not  engage  in  a  lawsuit  to 
recover  a  cent,  admitting  that  it  was  his  just  due,  if  the 
trial  put  to  the  hazard  his  whole  estate.  But  this  bears 
no  comparison  with  one  soul  in  competition  with  all 
temporal  things ;  and  yet  men,  professing  to  be  wise, 
not  only  put  one  soul  at  hazard  but  millions,  not  for 
the  cJiancc  of  defending  all  temporal  good,  but  often  for 
a  mere  bubble,  the  hollow  sound  of  honor ;  and  many 
of  those  who  are  watching  for  souls,  and  must  give  an 
account,  instead  of  sounding  the  alarm,  approve  of  it. 


44  WAR   INCONSISTENT   WITH 

All  who  engage  in  war,  either  in  the  field  or  otherwise, 
practically  regard  time  more  than  eternity,  and  temporal 
more  than  eternal  things. 

If  souls  are  of  more  value  than  temporal  things,  and 
eternity  of  more  consequence  than  time,  it  must  be 
unwise  to  engage  in  a  war  and  put  souls  to  immediate 
hazard  of  everlasting  ruin,  and  totally  wrong  for 
Christians  to  engage  in   it. 

VIII.  WAR  IS  UNWISE,  AS  IT  DOES  NOT  ANSWER 
THE  PROFESSED  END  FOR  WHICH  IT  IS 
INTENDED 

The  professed  object  of  war  generally  is  to  preserve 
liberty  and  produce  a  lasting  peace  ;  but  war  never  did 
and  never  will  preserve  liberty  and  produce  a  lasting 
peace,  for  it  is  a  divine  decree  that  all  nations  who  take 
the  sword  shall  perish  with  the  sword.  War  is  no  more 
adapted  to  preserve  liberty  and  produce  a  lasting  peace 
than  midnight  darkness  is  to  produce  noonday  light. 

The  principles  of  war  and  the  principles  of  the  gospel 
are  as  unlike  as  heaven  and  hell.  The  principles  of  war 
are  terror  and  force,  but  the  principles  of  the  gospel 
are  mildness  and  persuasion.  Overcome  a  man  by  the 
former  and  you  subdue  only  his  natural  power,  but  not 
his  spirit ;  overcome  a  man  by  the  latter,  and  you  con- 
quer his  spirit  and  render  his  natural  power  harmless. 
Evil  can  never  be  subdued  by  evil.  It  is  returning 
good  for  evil  that  overcomes  evil  effectually.  It  is, 
therefore,  alone  the  spirit  of  the  gospel  that  can  pre- 
serve liberty  and  produce  a  lasting  peace.     Wars  can 


THE    RELIGION    OF   JESUS    CHRIST  45 

never  cease  until  the  principles  and  spirit  of  war  are 
abolished. 

Mankind  have  been  making  the  experiment  with  war 
for  ages  to  secure  liberty  and  a  lasting  peace  ;  or,  rather, 
they  have  ostensibly  held  out  these  objects  as  a  cover 
to  their  lusts  and  passions.  And  what  has  been  the 
result .''  Generally  the  loss  of  liberty,  the  overturning 
of  empires,  the  destruction  of  human  happiness,  and 
the  drenching  of  the  earth  with  the  blood  of  man. 

In  most  other  pursuits  mankind  generally  gain  wis- 
dom by  experience  ;  but  the  experiment  of  war  has  not 
been  undertaken  to  acquire  wisdom.  It  has,  in  fact, 
been  undertaken  and  perpetuated  for  ages  to  gratify 
the  corrupt  desires  of  men.  The  worst  of  men  have 
delighted  in  the  honors  of  military  fame  and  it  is  what 
they  have  a  strong  propensity  for ;  and  how  can  a 
Christian  take  pleasure  in  that  employment  which  is 
the  highest  ambition  of  ungodly  men.?  The  things  that 
are  highly  esteemed  among  men  are  an  abomination  in 
the  sight  of  God.  Is  it  not,  therefore,  important  that 
every  one  naming  the  name  of  Christ  should  bear  open 
testimony  against  the  spirit  and  practice  of  war  and 
exhibit  the  spirit  and  temper  of  the  gospel  before  the 
world  that  lieth  in  wickedness,  and  let  their  lights 
shine  before  men.'' 

But  what  can  the  men  of  the  world  think  of  such 
Christians  as  are  daily  praying  that  wars  may  cease  to 
the  ends  of  the  earth,  while  they  have  done  nothing 
and  are  doing  nothing  to  counteract  its  destructive  tend- 
ency .-•  Alas  !  too  many  are  doing  much  by  their  lives 
and  conversation   to  support  its  spirit   and   principles. 


46  WAR    INCONSISTENT   WITH 

Can  unbelievers  rationally  suppose  such  prayers  to 
be  sincere  ?  Will  they  not  rather  conclude  that  they 
are  perfect  mockery  ?  What  would  be  thought  of  a 
man  daily  praying  that  the  means  used  for  his  sick 
child  might  be  blessed  for  his  recovery,  when  he  was 
constantly  administering  to  him  known  poison  ?  With 
the  same  propriety  do  those  Christians  pray  that  war 
may  come  to  a  final  end,  while  they  are  supporting  its 
vital  principles. 

It  is  contrary  to  fact  that  war  is  calculated  to  pre- 
serve liberty  and  secure  a  lasting  peace  ;  for  it  has  done 
little  else  but  destroy  liberty  and  peace  and  make  the 
earth  groan  under  the  weight  of  its  terror  and  distress, 

It  is  contrary  to  the  word  of  God  that  war  is  calcu- 
lated to  promote  peace  on  earth  and  good  will  toward 
men.  The  law  that  is  to  produce  this  happy  effect  will 
not  be  emitted  from  the  council  of  war  or  the  smoke 
of  a  camp  ;  but  the  law  shall  go  forth  out  of  Zion,  and 
the  Lord  shall  rebuke  the  strong  nations  and  they  shall 
beat  their  swords  into  plowshares  and  their  spears  into 
pruning  hooks ;  then  nations  shall  no  more  lift  up 
sword  against  nation,  neither  shall  they  learn  the  art 
of  war  any  more  ;  then  shall  the  earth  be  filled  with 
the  abundance  of  peace  and  there  shall  be  nothing  to 
hurt  or  destroy.  It  is  reserved  alone  for  the  triumph 
of  the  gospel  to  produce  peace  on  earth  and  good  will 
to  men. 

If  war  does  actually  provoke  insult  and  mischief ;  if 
it  increases  difficulties,  destroys  property  and  liberty  ; 
if  it  diminishes  happiness,  injures  the  morals  of  soci- 
ety, hazards  eternal  for  only  the  chance  of  defending 


THE    RELIGION    OF   JESUS    CHRIST*  47 

temporal  things,  and,  finally,  does  not  answer  the  end 
for  which  it  was  intended,  then  it  must  be  very  umaise 
to  engage  in  it,  and  it  must  be  wrong  for  Christians  to 
do  anything  to  promote  it,  and  right  to  do  all  in  their 
power  to  prevent  it. 


WAR    IS    CRIMINAL 

I  am  now  to  show  that  war,  when  judged  of  on  the 
principles  of  the  gospel,  is  highly  criminal. 

I.  GOING  TO  WAR  IS  NOT  KEEPING  FROM  THE 
APPEARANCE  OF  EVIL,  BUT  IS  RUNNING 
INTO   TEMPTATION 

...  I  would  have  it  understood  that  I  consider 
every  act  of  mankind  which  is  palpably  contrary  to  the 
spirit  and  precepts  of  the  gospel  criminal. 

It  is  an  express  precept  of  the  gospel  to  abstain  from  all 
appearance  of  evil.  "  Watch  and  pray  that  ye  enter  not 
into  temptation"  is  also  an  express  command  of  Christ. 

A  person  desiring  not  only  to  abstain  from  evil,  but 
from  the  very  appearance  of  it,  will  suffer  wrong  rather 
than  hazard  that  conduct  which  may  involve  doing 
wrong.  He  will  be  so  guarded  that  if  he  errs  at  all  he 
will  be  likely  to  give  up  his  right  when  he  might  retain 
it  without  injuring  others. 

No  person,  it  is  believed,  will  attempt  to  maintain 
that  there  is  no  appearance  of  evil  in  carnal  warfare,  or 
that  it  is  not  a  scene  of  great  temptation. 


48  WAR    INCONSISTENT   WITH 

One  great  object  of  the  gospel  is  to  produce  good 
morals,  to  subdue  the  irascible  passions  of  men  and 
bring  them  into  sweet  subjection  to  the  gospel  of 
peace. 

But  war  cannot  be  prosecuted  without  rousing  the 
corrupt  passions  of  mankind.  In  fact,  it  is  altogether 
the  effect  of  lust  and  passion.  In  times  of  war  almost 
every  measure  is  taken  for  the  express  purpose  of 
inflaming  the  passions  of  men,  because  they  are  the 
vital  springs  of  war,  and  it  would  not  exist  without 
them.  Those  who  are  engaged  in  war,  both  in  the 
council  and  in  the  field,  have  a  feverish  passion,  which 
varies  as  circumstances  may  happen  to  change.  Those 
who  are  actually  engaged  in  the  heat  of  battle  are 
usually  intoxicated  with  rage.  Should  this  be  denied 
by  any  one,  I  would  appeal  to  the  general  approbation 
bestowed  on  the  artist  who  displays  most  skill  in  paint- 
ing scenes  of  this  kind.  He  who  can  represent  the 
muscular  powers  most  strongly  exerted,  the  passions 
most  inflamed,  and  the  visage  most  distorted  with 
rage,  will  gain  the  highest  applause.  The  truth  of 
the  assertion  is,  therefore,  generally  admitted.  Some 
men,  perhaps,  may  be  so  much  under  the  influence  of 
pride  as  to  have  the  appearance  of  stoical  indiffer- 
ence when  their  antagonists  are  at  some  distance,  but 
let  them  meet  sword  in  hand  and  the  scene  is  at  once 
changed. 

The  temptations  for  those  who  constitute,  or  those 
who  encourage  and  support,  armies  to  commit  or  to 
connive  at  immorality  are  too  various  and  too  multiplied 
to  be  distinctly  mentioned. 


THE    RELIGION   OF   JESUS   CHRIST  49 

Who  can  deny  that  war  is  altogether  a  business  of 
strife  ?  But,  says  an  inspired  apostle,  "  where  envying 
and  strife  is,  there  is  confusion  and  every  evil  work." 

Now,  if  war  is  a  scene  of  confusion  and  strife  and 
every  evil  work,  it  is  impossible  for  any  one  to  engage 
in  it  and  avoid  the  appearance  of  evil  or  be  out  of  the 
way  of  temptation  ;  those  who  are  armed  with  deathly 
weapons  and  thirsting  for  the  blood  of  their  fellow- 
mortals  surely  cannot  be  said  to  exhibit  no  appearance 
of  evil.  But  if  engaging  in  wars  is  putting  on  the 
appearance  of  evil  and  running  into  temptation,  then  it 
is  highly  criminal  to  engage  in  it. 

II.    WAR    IS    CRIMINAL,    AS    IT   NATURALLY    IN- 
FLAMES   THE    PRIDE    OF   MAN 

One  of  the  abominable  things  which  proceed  out  of 
the  corrupt  heart  of  man,  as  represented  by  our  Saviour, 
is  pride.  "  God  rcsisteth  the  proud,  but  giveth  grace 
to  the  humble."  "The  Lord  hates  a  proud  look." 
"  Every  one  that  is  proud  in  heart  is  an  abomination  to 
the  Lord."  That  pride  is  criminal  and  that  humility  is 
commendable  will  doubtless  be  admitted  by  all  who 
believe  the  Scriptures. 

Pride,  however,  is  one  of  the  chief  sources  of  war. 
It  is  pride  that  makes  men  glory  in  their  strength  and 
prowess  ;  it  is  pride  that  hinders  them  from  confessing 
their  faults  and  repairing  the  injury  done  to  others. 

Although  pride  is  commonly  condemned  in  the 
abstract,  yet  it  is  generally  commended  in  soldiers  and 
fanned  by  every  species  of  art  and  adulation,  not  only 


50  WAR   INCONSISTENT   WITH 

by  men  of  the  world  but  too  often  by  those  who  bear 
the  Christian  name.  And  why  is  it  necessary  to  inflame 
the  pride  of  soldiers  ?  Because  it  is  well  understood 
that  soldiers  without  pride  are  not  fit  for  their  business. 

If  war  is  a  Christian  duty,  why  should  not  the  exam- 
ple and  precepts  of  Christ,  instead  of  the  example  of 
the  heroes  of  this  world,  be  exhibited  to  those  who 
fight  to  stimulate  them?  Is  not  Christ  as  worthy  of 
imitation  as  the  Caesars  and  Alexanders  of  this  world? 
He  was  a  triumphant  conqueror ;  he  vanquished  death 
and  hell,  and  purchased  eternal  redemption  for  his 
people  ;  but  he  conquered  by  resignation  and  triumphed 
by  his  death.  Here  is  an  example  worthy  of  the  highest 
emulation.  And  why  not  animate  soldiers  by  it?  Only 
because  it  would  unnerve  their  arms  for  war  and  render 
them  harmless  to  their  foes. 

It  is  so  common  to  compliment  the  pride  of  soldiers 
that,  instead  of  considering  it  that  abominable  thing 
which  the  Lord  hates,  they  consider  it  a  virtue.  We 
frequently  hear  "gentlemen  of  the  sword,"  as  they  are 
styled,  in  reply  to  the  flattery  bestowed  upon  them, 
frankly  declare  that  it  is  their  highest  ambition  to  obtain 
the  praise  of  their  fellow-citizens ;  and,  of  course,  they 
confess  that  they  are  seeking  the  praise  of  men  more 
than  the  praise  of  God.  These  gentlemen,  however, 
are  far  less  criminal  than  those  who  lavish  flattery  on 
them  ;  for  doubtless  most  of  them  are  sincere  and  think 
themselves  in  the  way  of  their  duty,  while  their  pro- 
fession often  leads  them,  necessarily,  from  the  means 
of  knowing  correctly  what  is  duty.  While  professing 
Christians  have  been  tauirht  from  their  cradles  that  the 


THE   RELIGION   OF  JESUS   CHRIST  51 

profession  of  arms  is  not  merely  an  allowable  but  a 
noble  employment,  it  is  easy  for  them  to  slide  into  the 
current  and  go  with  the  multitude  to  celebrate  victories 
and  to  eulogize  heroes,  without  once  reflecting  whether 
they  are  imitating  their  Lord  and  Master.  But  is  it  not 
time  for  Christians  to  examine  and  ascertain  if  war  is 
tolerated  in  the  gospel  of  peace  before  they  join  in  fes- 
tivities to  celebrate  its  bloody  feats?  How  would  a  pagan 
be  astonished  if  he  had  been  taught  the  meek,  lowly, 
and  forgiving  spirit  and  principles  of  the  gospel,  without 
knowing  the  practice  of  Christians,  to  see  a  host  of  men, 
professing  to  be  influenced  by  these  blessed  principles, 
marshaled  in  all  the  pomp  of  military  parade,  threatening 
destruction  to  their  fellow-mortals !  Would  he  not  con- 
clude that  either  he  or  they  had  mistaken  the  genius  of 
the  gospel,  or  that  they  believed  it  to  be  but  a  fable? 

It  is  a  notorious  fact,  which  requires  no  confirmation, 
that  military  men,  decorated  with  finery  and  clad  in  the 
glitter  of  arms,  instead  of  being  meek  and  lowly  in  their 
temper  and  deportment,  are  generally  flushed  with  pride 
and  haughtiness  ;  and,  indeed,  what  purpose  do  their 
decorations  and  pageantry  answer  but  that  of  swelling 
their  vanity  ?  Their  employment  is  not  soft  and  delicate. 
Other  men  who  follow  rough  employments  wear  rough 
clothing  ;  but  the  soldier's  occupation  is  not  less  rough 
than  the  butcher's,  though,  in  the  world's  opinion,  it  is 
more  honorable  to  kill  men  than  to  kill  cattle. 

But  if  war  has  a  natural  tendency  to  inflame,  and  does 
inflame  and  increase  the  pride  of  men,  it  is  criminal  ; 
it  does  that  which  the  Lord  hates,  and  it  must  be  highly 
criminal  to  engage  in  it. 


52  WAR   INCONSISTENT   WITH 

III.  WAR  NECESSARILY  INFRINGES  ON  THE  CON- 
SCIENCES OF  MEN,  AND  THEREFORE  IS 
CRIMINAL 

Liberty  of  conscience  is  a  sacred  right  delegated  to 
man  by  his  Creator,  who  has  given  no  authority  to  man 
to  infringe  in  the  least  on  the  conscience  of  his  fellow- 
man.  Though  a  man,  by  following  the  dictates  of  his 
conscience,  may  be  injured  by  men,  yet  they  have  no 
authority  to  deprive  him  of  the  rights  of  conscience. 
To  control  the  conscience  is  alone  the  prerogative  of 
God.  That  man  has  no  right  to  violate  the  conscience 
of  his  fellow-man  is  a  truth  which  few,  under  the  light 
of  the  gospel,  since  the  days  of  ignorance  and  supersti- 
tion, have  ventured  to  call  in  question. 

But  military  governments,  from  their  very  nature, 
necessarily  infringe  on  the  consciences  of  men.  Though 
the  word  of  God  requires  implicit  obedience  to  rulers 
in  all  things  not  contrary  to  the  Scriptures,  it  utterly 
forbids  compliance  with  such  commands  as  are  incon- 
sistent with  the  gospel.  We  must  obey  God  rather  than 
man,  and  fear  God  as  well  as  honor  the  king.  But  gov- 
ernments, whether  monarchial  or  republican,  make  laws 
as  they  please,  and  compel  obedience  at  the  point  of 
the  sword.  They  declare  wars,  and  call  upon  all  their 
subjects  to  support  them. 

Offensive  war,  by  all  professing  Christians,  is  con- 
sidered a  violation  of  the  laws  of  Heaven ;  but  offen- 
sive war  is  openly  prosecuted  by  professing  Christians 
under  the  specious  name  of  self-defense.  France  in- 
vaded  Spain,  Germany,  and  Russia  ;   England  invaded 


THE    RELIGION    OF   JESUS    CHRIST  53 

Holland  and  Denmark ;  and  the  United  States  invaded 
Canada,  under  the  pretense  of  defensive  war.  The  fact 
is,  however,  that  no  man  can,  on  gospel  principles,  draw 
a  line  of  distinction  between  offensive  and  defensive 
war  so  as  to  make  the  former  a  crime  and  the  latter 
a  duty,  simply  because  the  gospel  has  made  no  such 
distinction.  But  while  many  Christians  profess  to 
make  the  distinction,  and  to  consider  offensive  war 
criminal,  they  ought  to  have  the  liberty  to  judge,  when 
war  is  waged,  whether  it  is  offensive  or  defensive, 
and  to  give  or  withhold  their  aid  accordingly  ;  other- 
wise they  are  not  permitted  the  free  exercise  of  their 
consciences. 

But  suppose  this  principle  adopted  by  governments. 
Could  they  prosecute  war  while  they  left  every  indi- 
vidual in  the  free  exercise  of  his  conscience  to  judge 
whether  such  war  was  offensive  or  defensive  and  to 
regulate  his  conduct  accordingly.^  Would  it  be  possible 
for  governments  to  carry  on  war  if  they  depended  for 
support  on  the  uncertain  opinion  of  every  individual.-' 
No  ;  such  a  procedurewould  extinguish  the  vital  strength 
of  war  and  lay  the  sword  in  the  dust.  The  fact  is  well 
known,  and  monarchs  declare  war  and  force  their  sub- 
jects to  support  it.  The  majority  in  republican  govern- 
ments declare  war  and  demand  and  enforce  obedience 
from  the  minority. 

Though  the  constitutions  of  governments  may,  in 
the  most  solemn  manner,  guarantee  to  citizens  the  free 
exercise  of  their  consciences,  yet  governments  find  it 
necessary  practically  to  make  an  exception  in  relation 
to  war,  and  a  man  may  plead  conscientious  motives  in 


54  WAR    INCONSISTENT   WITH 

vain  to  free  himself  from  contributing  to  the  support 
of  war. 

I  think  it  proper  here  to  notice  what  has  appeared 
to  me  a  gross  absurdity  among  some  Christians  in  this 
land.  They  have  openly  declared  that  in  their  opinion 
the  late  war  was  offensive  ;  that  it  was  contrary  to  the 
laws  of  God,  and  that  they  were  opposed  to  it ;  but 
though  they  wished  not  to  support  it  because  it  was 
criminal,  yet  they  said,  if  they  were  called  on  in  a  con- 
stitutional way,  they  would  support  it.  Thus  did  they 
publicly  declare  that  they  would,  under  certain  circum- 
stances, obey  man  rather  than  God. 

But  soldiers  actually  resign  up  their  consciences 
to  their  commanders,  without  reserving  any  right  to 
obey  only  in  such  cases  as  they  may  judge  not  contrary 
to  the  laws  of  God.  Were  they  at  liberty  to  judge 
whether  commands  were  morally  right  or  not,  before 
they  yielded  obedience,  it  would  be  totally  impracticable 
for  nations  to  prosecute  war.  Ask  a  general  if  his  sol- 
diers have  the  privilege  of  determining  whether  his 
commands  are  right  or  not,  and  he  will  tell  you  it  is 
their  duty  only  to  obey. 

Suppose  that  a  general  and  his  army  are  shut  up  in 
a  city  in  their  own  country,  and  that  provisions  are 
failing ;  that  an  army  is  advancing  for  their  relief,  but 
cannot  reach  the  place  until  all  means  of  sustenance 
will  be  consumed;  that  the  inhabitants  cannot  be  let 
out  without  admitting  the  besiegers  ;  and  that  in  this 
extremity,  to  preserve  his  army  for  the  defense  of  his 
country,  the  commander  orders  his  men  to  slay  the 
inhabitants,  doing  this  evil  that  good  may  come.    But 


THE    RELIGION    OF   JESUS   CHRIST  55 

some  conscientious  soldiers  refuse  to  obey  a  command 
to  put  the  innocent  to  the  sword  for  any  supposed 
good.  What  must  be  the  consequence?  Their  lives 
must  answer  for  their  disobedience.  Nor  is  this  con- 
trary to  the  usages  of  war.  And  Christians  satisfy 
their  consciences  upon  the  false  principle  that  soldiers 
are  not  accountable  for  their  conduct,  be  it  ever  so 
criminal,  if  they  obey  their  commanders  ;  all  the  blame 
must  fall  on  the  officers,  which  involves  the  absurdity 
of  obeying  man  rather  than  God.  Thus  soldiers  must 
be  metamorphosed  into  something  besides  moral  and 
accountable  beings  in  order  to  prosecute  war;  and,  in 
fact,  they  are  treated  generally  not  as  moral  agents 
but  as  a  sort  of  machinery  to  execute  the  worst  of 
purposes. 

The  only  plausible  method  of  which  I  can  conceive 
to  avoid  the  above  consequences  requires  that  soldiers 
should  not  practically  resign  their  consciences,  but,  when 
commands  which  are  morally  wrong  are  given,  that  they 
should  refuse  obedience  and  die  as  martyrs.  But  to 
enter  an  army  with  such  views  would  be  to  belie  the 
very  oath  of  obedience  which  they  take.  Besides,  who 
could  execute  the  martyrs  and  be  innocent  .■*  In  this 
way  all  might  become  martyrs,  and  the  army  be 
annihilated. 

But  if  war  does  not  admit  the  free  exercise  of 
conscience  on  Christian  principles,  then  it  is  criminal 
for  Christians  to  become  soldiers,  and  the  principles 
of  war  must  be  inconsistent  with  the  principles  of 
Christianity. 


56  WAR    INCONSISTENT   WITH 

IV.  W^AR  IS  CRIMINAL,  AS  IT  IS  OPPOSED  TO 
PATIENT  SUFFERING  UNDER  UNJUST  AND 
CRUEL    TREATMENT 

That  patient  suffering  under  unjust  and  cruel  treat- 
ment from  mankind  is  everywhere  in  the  gospel  held 
up  to  view  as  the  highest  Christian  virtue  probably  few 
professing  Christians  will  deny. 

But  notwithstanding  this  truth  is  generally  admitted, 
there  is  very  commonly  introduced  a  carnal,  sophis- 
tical mode  of  reasoning  to  limit,  or  explain  away,  this 
precious  doctrine,  which  is  peculiar  to  the  gospel  and 
which  distinguishes  it  from  all  other  kinds  of  morality 
and  religion  on  earth.  It  has  relation,  it  is  said,  only 
to  matters  of  religion  and  religious  persecution,  —  as  if 
the  gospel  required  mankind  actually  to  regard  a  little 
wealth  and  a  few  temporal  things  more  than  all  religious 
privileges  and  life  itself  ;  for,  by  this  human  maxim, 
men  may  fight  to  defend  the  former,  but  not  the  latter. 
And  this  maxim  is  built  on  the  supposition  that  Chris- 
tians are  not  bound  strictly  by  gospel  precepts  in  rela- 
tion to  temporal  things,  but  only  in  relation  to  spiritual 
things.  Hence  it  is  said  that  the  martyrs  conducted 
nobly  in  refusing  to  fight  for  the  privilege  of  worship- 
ing the  true  God,  but  if  Christians  now  refuse  to  fight 
to  defend  their  money  and  their  political  freedom  they 
act  in  a  dastardly  manner  and  violate  the  first  principles 
of  nature.  Thus  are  temporal  regarded  more  than 
spiritual  and  everlasting  things. 

The  precepts  of  the  gospel,  however,  unequivocally 
forbid    returning    evil    for    evil,    and    enjoin    patient 


THE    RELIGION    OF   JESUS   CHRIST  57 

sufferings  under  injurious  and  cruel  treatment.  A  few 
instances  shall  be  quoted  :  "  Now  we  exhort  you,  breth- 
ren, warn  them  that  are  unruly,  comfort  the  feeble- 
minded, support  the  weak,  be  patient  towards  all  men. 
See  that  none  render  evil  for  evil  to  any  man;  but  ever 
follow  that  which  is  good,  both  among  yourselves,  and 
unto  all  men."  "  If,  when  ye  do  well,  and  suffer  for  it, 
ye  take  it  patiently,  this  is  acceptable  with  God."  The 
apostle  James,  in  his  solemn  denunciation  against  op- 
pressors, says,  "Ye  have  condemned  and  killed  the  just, 
and  he  doth  not  resist  you";  he  then  immediately 
exhorts  the  Christians,  saying,  "  Be  patient  therefore, 
brethren,  unto  the  coming  of  the  Lord."  "  Finally,  be 
ye  all  of  one  mind,  having  compassion  one  for  another, 
love  as  brethren,  be  pitiful,  be  courteous,  not  render- 
ing evil  for  evil,  railing  for  railing ;  but  contrariwise 
blessings,  knowing  that  ye  are  thereunto  called,  that  ye 
should  inherit  a  blessing."  '*  For  the  eyes  of  the  Lord 
are  over  the  righteous,  and  his  ears  are  open  to  their 
prayers  ;  but  the  face  of  the  Lord  is  against  them  that 
do  evil.  And  who  is  he  that  will  liarm  you,  if  ye  be 
followers  of  that  which  is  good.?" 

A  patient,  forbearing,  suffering  disposition  is  pecul- 
iar to  the  lamblike  temper  of  the  gospel,  and  is  wholly 
opposed  to  the  bold,  contending,  daring  spirit  of 
the  world  which  leads  mankind  into  quarreling  and 
fighting. 

It  is  generally  admitted,  I  believe,  that  it  is  the  duty 
of  Christians  patiently  to  suffer  the  loss  of  all  temporal 
things,  and  even  life  itself,  rather  than  willfully  violate 
any  of  God's  commands.     If,  then,  it  is  the  duty  of  a 


58  WAR    INCONSISTENT   WITH 

Christian  patiently  to  suffer  death  rather  than  bear 
false  witness  against  his  neighbor,  be  he  friend  or  foe, 
is  it  not  equally  his  duty  patiently  to  suffer  death  rather 
than  kill  his  neighbor,  whether  friend  or  foe  ?  Not 
merely  taking  away  the  life  of  our  neighbor  is  forbidden, 
but  every  exercise  of  heart  and  hand  which  may  have  a 
natural  tendency  to  injure  him.  But  which  is  the  great- 
est evil,  —  telling  a  lie,  or  killing  a  man  ?  By  human 
maxims  you  may  do  the  latter  to  save  your  life,  but  not 
the  former  ;  though  the  former  might  injure  no  one 
but  yourself,  while  the  latter,  besides  injuring  yourself, 
might  send  your  neighbor  to  eternal  destruction. 

The  spirit  of  martyrdom  is  the  true  spirit  of  Chris- 
tianity. Christ  himself  meekly  and  submissively  died 
by  the  hands  of  his  enemies,  and  instead  of  resistance, 
even  by  words,  he  prayed,  "  P'ather,  forgive  them,  for 
they  know  not  what  they  do."  Stephen,  when  expiring 
under  a  shower  of  stones  from  his  infuriate  murderers, 
prayed,  "  Lord,  lay  not  this  sin  to  their  charge."  St. 
Paul  testified  that  he  was  not  only  ready  to  be  bound  but 
to  die  for  the  Lord  Jesus.  The  early  martyrs  resigned 
up  their  lives  with  patient  submission  as  witnesses  for 
Jesus, — and  this  at  a  time,  when,  Sir  Henry  Moncrief 
Well  wood  in  his  Sermons,  page  335,  says,  "  Tertullian 
has  told  us  that  Christians  were  sufficiently  numerous 
to  have  defended  themselves  against  the  persecutions 
excited  against  them  by  the  heathen,  if  their  religion 
had  permitted  them  to  have  recourse  to  the  sword." 

The  spirit  of  martyrdom  is  the  crowning  test  of 
Christianity.  The  martyr  takes  joyfully  the  spoiling 
of  his  goods,  and  counts  not  his  life  dear  to  himself. 


THE    RELIGION    OF   JESUS    CHRIST  59 

But  how  opposite  is  the  spirit  of  war  to  the  spirit  of 
martyrdom !  The  former  is  bold  and  vindictive,  ready  to 
defend  property  and  honor  at  the  hazard  of  life,  ready 
to  shed  the  blood  of  an  enemy.  The  latter  is  meek  and 
submissive,  ready  to  resign  property  and  life  rather 
than  injure  even  an  enemy.  Surely  patient  submission 
under  cruel  and  unjust  treatment  is  not  only  the  high- 
est Christian  virtue  but  the  most  extreme  contrast  to 
the  spirit  of  war. 

Now  if  it  is  a  duty  required  by  the  gospel  not  to 
return  evil  for  evil,  but  to  overcome  evil  with  good  ; 
to  suffer  injustice  and  to  receive  injury  with  a  mild, 
patient,  and  forgiving  disposition, —  not  only  in  words 
but  in  actions,  —  then  all  kinds  of  carnal  contention 
and  warfare  are  criminal  and  totally  repugnant  to 
the  gospel,  whether  engaged  in  by  individuals  or  by 
communities. 

Can  it  be  right  for  Christians  to  attempt  to  defend 
with  hostile  weapons  the  things  which  they  profess  but 
little  to  regard  ?  They  profess  to  have  their  treasure 
not  in  this  world  but  in  heaven  above,  which  is  beyond 
the  reach  of  earthly  invaders,  so  that  it  is  not  in  the 
power  of  earth  or  hell  to  take  away  their  dearest 
interests.  There  may  be  a  propriety  in  the  men 
of  the  world  exclaiming  that  their  dearest  rights  are 
invaded  when  their  property  and  political  interests 
are  infringed  upon  ;  but  it  is  a  shame  for  Chris- 
tians to  make  this  exclamation,  while  they  profess  to 
believe  that  their  dearest  interest  is  in  the  hand  of 
Omnipotence,  and  that  the  Lord  God  of  hosts  is 
their  defense. 


6o  WAR    INCONSISTENT    WITH 

Whoever,  without  divine  command,  dares  to  lift  his 
hand  with  a  deathly  weapon  against  the  life  of  his  fel- 
low-man for  any  supposed  injury  denies  the  Christian 
character  in  the  very  act,  and  relies  on  his  own  arm 
instead  of  relying  on  God  for  defense. 

V.  WAR  IS  CRIMINAL,  AS  IT  IS  NOT  DOING  TO 
OTHERS  AS  WE  SHOULD  WISH  THEM  TO  DO 
TO  US 

Says  our  blessed  Saviour,  "All  things  whatsoever 
ye  would  that  men  should  do  to  you,  do  ye  even  so  to 
them;  for  this  is  the  law  and  the  prophets."  Now  if 
we  wish  men  to  be  kind  and  forbearing  to  us,  we  must 
be  kind  and  forbearing  to  them ;  if  we  wish  them  to 
return  love  for  hatred  and  good  for  evil,  then  we  must 
return  love  for  hatred  and  good  for  evil ;  if  we  wish  not 
to  be  injured  by  men,  then  we  must  not  injure  them  ; 
if  we  wish  not  to  be  killed,  then  we  must  not  kill. 

But  what  is  the  practical  language  of  war  ?  Does  the 
man  who  is  fighting  his  fellow-man  and  exerting  all  his 
strength  to  overcome  him  really  wish  to  be  overcome 
himself  and  to  be  treated  as  he  is  striving  to  treat  his 
enemy  ?  Can  it  be  believed  that  England,  in  the  late 
war,  wished  France  to  do  to  her  what  she  endeavored 
to  do  to  France  ;  or  that  the  latter  really  desired  in 
return  what  she  endeavored  to  inflict  on  England  ?  If 
not,  both  violated  this  express  precept  of  Christ. 

None  can  say,  consistently  with  the  principles  of  the 
gospel,  that  they  wish  to  be  killed  by  their  enemies; 
therefore  none  can,  consistently  with  those  principles, 


THE    RELIGION    OF   JESUS   CHRIST  6l 

kill  their  enemies.  But  professing  Christians  do  kill 
their  enemies,  and,  notwithstanding  all  they  may  say 
to  the  contrary,  their  actions  speak  louder  than  their 
words.  It  is  folly  for  a  man  to  say  he  does  not  wish 
to  do  a  thing  while  he  is  voluntarily  exerting  all  his 
powers  to  accomplish  it. 

But  if  the  act  of  war  does  violate  this  express  pre- 
cept of  Christ,  then  it  must  be  exceedingly  criminal  to 
engage  in  it. 

VI.    WAR  IS   INCONSISTENT  WITH   MERCY,  AND   IS 
THEREFORE  CRIMINAL 

Mercy  is  the  grand  characteristic  of  the  gospel,  and 
the  practice  of  mercy  is  the  indispensable  duty  of  man. 
"  Be  ye  merciful,  as  your  Father  also  is  merciful  " ;  "  For 
he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust"; 
"  Blessed  are  the  merciful,  for  they  shall  obtain  mercy  "; 
"For  he  shall  have  judgment  without  mercy,  that  hath 
showed  no  mercy." 

Mercy  is  that  disposition  which  inclines  us  to  relieve 
distress,  to  forgive  injuries,  and  to  promote  the  best 
good  of  those  who  are  ill  deserving.  Mercy  in  us 
towards  our  enemies  implies  seeking  and  pursuing  their 
best  good  for  time  and  eternity.  It  is  sinful  to  exercise 
any  affection  towards  enemies  short  of  that  benevolence 
or  mercy  which  involves  the  advancement  of  their  best 
good,  and  Christians  may  not  suspend  this  disposition, 
or  do  evil  that  any  supposed  good  may  come  ;  for  no  law 
can  be  of  higher  authority  than  the  express  precept  of 


62  WAR    INCONSISTENT   WITH 

Christ  which  requires  this  disposition  towards  enemies, 
and  of  course  no  other  consideration  can  be  paramount 
to  this,  for  nations  are  as  much  bound  as  individuals. 

It  is  surely  too  grossly  absurd  for  any  to  pretend 
that  destroying  the  property  and  lives  of  enemies  is 
treating  them  mercifully,  or  pursuing  their  best  good 
for  time  and  eternity.  Nor  can  any  so  impose  upon 
their  imaginations  as  to  think  that  injuring  mankind 
is  treating  them  with  benevolence  or  mercy. 

But  the  direct  object  of  war  is  injury  to  enemies; 
and  the  conduct  of  soldiers  generally  speaks  a  language 
not  easily  to  be  misunderstood.  Though  soldiers  are 
not  always  as  bad  as  they  might  be,  their  tender  mer- 
cies are  often  but  cruelty.  When  they  storm  a  fortified 
place  and  do  not  put  all  the  captives  to  the  sword,  they 
are  complimented  for  exercising  mercy,  merely  because 
they  were  not  so  cruel  as  they  might  have  been.  But 
shall  a  highway  robber  be  called  an  honest  man  because 
he  takes  but  half  the  money  of  him  whom  he  robs  ?  Is  it 
an  act  of  mercy,  when  a  man  encroaches  on  your  prop- 
erty, to  take  away  his  life  .■*  Do  nations  exercise  mercy 
towards  each  other  when  they  enter  into  bloody  wars 
in  consequence  of  a  dispute  which  shall  govern  a  small 
portion  of  territory  ?  or  does  a  nation  show  mercy  to 
another  that  has  actually  invaded  its  rights  by  fall- 
ing upon  the  aggressor  and  doing  all  the  injury  in  its 
power.?  This  surely  is  not  forgiving  injuries.  And 
when  two  contending  armies  come  in  contact  and  rush 
on  each  other  with  all  the  frightful  engines  of  death 
and  cut  each  other  to  pieces  they  do  not  appear  to  me 
as    merciful,    kind,   and   tender-hearted,   forgiving  one 


THE   RELIGION    (JF   JESUS   CHRIST  6^ 

another  in  love,  even  as  God  for  Christ's  sake  forgives 
his  children.  Yet  this  is  the  rule  by  which  they  should 
act  and  by  which  they  will  at  last  be  judged. 

But  the  whole  system  of  war  is  opposed  to  mercy,  and 
is  therefore  altogether  unlike  the  spirit  of  the  gospel, 
and  must  be  criminal. 


VII.  WAR  IS  CRIMINAL,  AS  THE  PRACTICE  OF  IT  IS 
INCONSISTENT  WITH  FORCHVTNG  TRESPASSES 
AS  WE  WISH  TO  BE  FORGIVEN  BY  THE  FINAL 
JUDGE 

Our  Saviour  says :  "  If  ye  forgive  men  their  trespasses, 
your  heavenly  Father  will  also  forgive  you;  but  if  ye 
forgive  not  men  their  trespasses,  neither  will  your  heav- 
enly Father  forgive  your  trespasses" ;  "  Forgive,  and  ye 
shall  be  forgiven." 

Here  it  is  evident  that  the  everlasting  salvation  of 
men  depends  o;i  their  exercising  forgiveness  towards 
their  enemies  ;  for  if  they  forgive  not,  they  will  not  be 
forgiven  of  God,  and  with  what  measure  they  mete  to 
others,  it  will  be  measured  to  them  again. 

To  forgive  is  to  pass  by  an  offense,  treating  the 
offender  not  according  to  his  desert,  but  as  though  he 
had  done  nothing  amiss. 

But  do  the  principles  of  war  lead  individuals  or  na- 
tions to  pass  by  offenses  and  to  treat  offenders  as  if 
they  were  innocent  ?  Do  they  not,  on  the  contrary, 
require  justice  and  exact  the  very  last  mite?  Has  it 
the  aspect  of  forgiveness  for  us,  when  an  enemy  tres- 
passes on  our  rights,  to  arm  with  weapons  of  slaughter 


64  WAR    INCONSISTENT   WITH 

and  meet  him  on  the  field  of  battle?  Who,  while  pier- 
cing the  heart  of  his  enemy  with  a  sword,  can  consist- 
ently utter  this  prayer:  "  Father,  forgive  my  trespasses, 
as  I  have  forgiven  the  trespasses  of  this  my  enemy"  ? 
But  this,  in  reference  to  this  subject,  is  the  only  prayer 
the  gospel  warrants  him  to  make.  And  professing 
Christian  nations,  while  at  war  and  bathing  their  swords 
in  each  other's  blood  to  redress  mutual  trespasses,  are 
daily  in  their  public  litanies  offering  this  prayer  ;  but 
is  it  not  obvious  that  either  their  prayers  are  perfect 
mockery,  or  they  desire  not  to  be  forgiven  but  to  be 
punished  to  the  extent  of  their  deserts  ? 

If  individuals  or  nations  desire  that  God  would  for- 
give their  trespasses,  then  they  must  not  only  pray  for 
it,  but  actually  exercise  forgiveness  towards  those  who 
trespass  against  them  ;  and  then  they  may  beat  their 
useless  swords  into  plowshares  and  their  spears  into 
pruning  hooks  and  learn  war  no  more. 

But  it  must  be  very  criminal  to  engage  in  war,  or  to 
tolerate  it  in  any  way,  if  it  is  inconsistent  with  the  for- 
giveness of  injuries  as  we  hope  to  be  forgiven,  and  in 
this  respect  violates  the  precepts  of  the  gospel. 

VIII.  ENGAGING  IN  WAR  IS  NOT  MANIFESTING 
LOVE  TO  ENEMIES  OR  RETURNING  GOOD 
FOR  EVIL 

Returning  good  for  evil  and  manifesting  benevolence 
to  enemies  is,  perhaps,  the  most  elevated  and  noble  part 
of  Christian  practice,  —  the  inculcation  of  which  in  the 
gospel  exalts  Christianity  far  above  any  other  form  of 


THE    RELIGION    OF   JESUS    CHRIST  65 

religion  and  proves  it  to  be  not  only  divine  but  effica- 
cious to  subdue  the  turbulent  and  corrupt  passions  of 
men;  and  for  these  reasons  this  part  of  duty  ought  to 
be  zealously  advocated  and  diligently  performed  by  every 
one  who  bears  the  Christian  name. 

The  ablest  writers  who  have  defended  the  divine 
origin  of  the  Scriptures  against  infidels  have  urged  this 
topic  as  constituting  conclusive  evidence  in  their  favor  ; 
and  unbelievers,  instead  of  attempting  to  meet  the  argu- 
ment fairly,  have  urged  the  inconsistency  of  Christians 
in  acting  contrary  to  so  conspicuous  a  rule  of  duty  ;  and 
such  is  and  ever  has  been  the  most  powerful  weapon 
that  infidels  can  wield  against  Christianity.  But  it  is 
the  will  of  God  that  by  welldoing  we  should  put  to 
silence  the  ignorance  of  foolish  men.  Let  Christians 
act  in  strict  conformity  to  this  part  of  Christian  prac- 
tice, and  they  will  wrest  from  the  infidel's  hand  his 
strongest  weapon. 

That  exercising  benevolence  towards  enemies  and 
returning  good  for  evil  is  inculcated  as  one  of  the'  most 
important  doctrines  of  the  gospel  is  evident  as  well 
from  the  whole  tenor  of  the  New  Testament  as  from 
the  express  commands  of  the  Son  of  God  :  "  I  say  unto 
you,  Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  that 
despitefully  use  you  and  persecute  you,  that  ye  may  be 
the  children  of  your  Father  in  heaven";  "If  thine 
enemy  hunger,  feed  him  ;  if  he  thirst,  give  him  drink  ; 
for  in  so  doing  thou  shalt  heap  coals  of  fire  on  his 
head";  "Be  not  overcome  of  evil,  but  overcome  evil 
with  good." 


66  WAR   INCONSISTENT   WITH 

Such  are  some  of  the  divine  precepts  on  this  subject. 
So  different,  however,  are  the  laws  of  war  among  Chris- 
tian nations,  that  rendering  comfort  or  relief  to  enemies 
is  considered  high  treason,  and  they  punish  with  death 
the  performance  of  the  very  duty  which  God  commands 
as  a  condition  of  eternal  life  ! 

The  common  sense  of  every  man  revolts  from  the 
idea  that  resisting  an  enemy  by  war  is  returning  good 
for  evil.  Who  would  receive  the  thrust  of  a  sword  as 
an  act  of  kindness?  Was  it  ever  considered  that  killimr 
a  man  was  doing  good  to  him?  Has  not  death  always 
been  considered  the  greatest  evil  which  could  be  re- 
turned for  capital  crimes?  But  the  principles  of  war 
not  only  allow  enemies  to  return  evil  for  evil  by  killing 
one  another,  but  secure  the  highest  praise  to  him  who 
kills  the  most.  It  is  often  said  of  those  who  distinguish 
themselves  in  butchering  their  fellow-men,  that  "they 
cover  themselves  with  glory  !" 

Nations,  when  they  go  to  war,  do  not  so  much  as 
pretend  to  be  actuated  by  love  to  their  enemies  ;  they  do 
not  hesitate  to  declare  in  the  face  of  Heaven  that  their 
object  is  to  avenge  their  wrongs.  But,  says  an  inspired 
apostle,  "  Dearly  beloved,  avenge  not  yourselves,  but 
give  place  unto  wrath  :  for  it  is  written.  Vengeance  is 
mine;  I  will  repay,  saith  the  Lord."  Retributive  judg- 
ment, the  execution  of  strict  justice,  or  vengeance,  God 
declares  often,  belongs  to  him.  He  has  reserved  it  in 
his  own  hand  as  his  sovereign  prerogative. 

It  is  not  very  surprising  that  savage  pagans  should 
glory  in  revenge,  but  that  those  should  do  so  who  have 
the  Bible  in  their  hands,  and  profess  to  take  it  as  the 


THE   RELIGION   OF  JESUS   CHRIST  d-j 

rule  of  their  faith  and  practice,  is  truly  astonishing. 
Still  more  astonishing  is  it  that  some  ministers  of  the 
gospel  not  only  connive  at  but  approve  of  the  spirit 
and  practice  of  revenge  by  war. 

But  though  the  whole  tenor  of  the  gospel  absolutely 
enjoins  returning  good  for  evil  and  blessing  for  cursing  ; 
yet  the  open  and  avowed  principles  of  war  are  to  return 
evil  for  evil,  violence  for  violence. 

Now  if  the  principles  of  war  are  so  directly  opposed 
to  the  principles  of  the  gospel,  if  the  practice  of  war  is 
so  perfectly  contrary  to  Christian  practice,  then  it  must 
be  very  criminal  for  Christians  not  to  bear  open  testi- 
»  mony  against  war,  and  much  more  criminal  to  do 
anything  to  promote  it. 

IX.    WAR   IS  CRIMINAL,  BECAUSE   IT   IS   ACTUALLY 
RENDERING    EVIL   FOR  EVIL 

It  is  a  fact  which  can  neither  be  disguised  nor  con- 
troverted  that  the  whole  trade  of  war  is  returning  evil 
for  evil.  This  is  a  fundamental  principle  in  the  system 
of  self-defense.  Therefore  ev^ery  exertion  in  the  power 
of  contending  nations  is  made  to  inflict  mutual  injury, 
not  merely  upon  persons  in  public  employment  and  upon 
public  property,  but  indiscriminately  upon  all  persons 
and  property.  Hence  it  is  an  established  rule  of  what  is 
styled  "civilized  warfare"  that  if  one  party  takes  a  person 
suspected  of  being  a  spy,  they  put  him  to  death  ;  which 
act  is  retaliated  by  the  other  the  first  opportunity.  If 
one  party  storms  a  fortified  place  and  puts  the  garrison 
or  the  inhabitants    to    the   swonl,    the  other,    in   their 


68  WAR   INCONSISTENT   WITH 

defense,  must  retaliate  the  same  thing,  and,  if  possible, 
to  a  greater  degree.  If  one  side  executes  a  number  of 
captives  for  some  alleged  extraordinary  act,  the  other, 
on  the  principles  of  self-defense,  may  execute  double 
the  number  ;  the  first  may  then,  on  the  same  principles, 
double  this  number;  and  so  they  may  proceed  to  return 
evil  for  evil,  till  one  or  the  other  yields. 

The  principles  of  self-defense  require  not  merely  an 
eye  for  an  eye  and  a  tooth  for  a  tooth,  but  for  one  eye 
two  eyes,  for  one  tooth  two  teeth.  They  require  the 
retaliation  of  an  injury  to  a  double  degree,  —  otherwise, 
there  would  be  no  balance  in  favor  of  the  defensive 
side ;  but  as  both  parties  must  always  be  on  the  de- 
fense, both  must,  of  course,  retaliate  to  a  double  degree. 
Thus  war  is  aggravated  and  inflamed,  and  its  criminality 
raised  to  the  highest  pitch. 

The  doctrine  of  retaliation  is  not  only  openly  avowed 
and  practiced  by  professing  Christian  nations,  but  is 
sometimes  defended  before  national  councils  by  profess- 
ing Christians  of  high  standing  in  churches.  "  O  !  tell 
it  not  in  Gath  !  publish  it  not  in  the  streets  of  Askelon  ! 
lest  the  daughters  of  the  uncircumcised  triumph!" 

That  the  retaliation  of  injury,  of  whatever  kind  it 
may  be  and  to  whomsoever  it  may  be  offered,  is  most 
absolutely  and  unequivocally  forbidden  by  the  whole 
spirit  of  the  gospel  dispensation,  as  well  as  by  its  posi- 
tive precepts,  surely  can  never  be  fairly  controverted. 

Says  the  great  Author  and  finisher  of  our  faith,  "  Ye 
have  heard  that  it  hath  been  said.  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth  :  but  I  say  unto  you  that  ye 
resist  not  evil ;  but  whosoever  shall  smite  thee  on  the 


THE   RELIGION   OF   JESUS    CHRIST  69 

right  cheek,  turn  to  him  the  other  also."  Whether  the 
literal  import  of  these  words  be  contended  for  or  not, 
they  cannot  fairly  be  construed  as  teaching  anything 
short  of  a  positive  and  unconditional  prohibition  of  the 
retaliation  of  injury.  Had  our  Lord  added  to  these 
words  the  maxim  of  the  world,  "  If  any  man  assaults 
you  with  deathly  weapons,  you  may  repel  him  with 
deathly  weapons,"  it  would  have  directly  contradicted 
the  spirit  of  this  command  and  made  his  sayings  like 
a  house  divided  against  itself. 

The  apostles  largely  insist  upon  this  doctrine  of  their 
divine  Master,  thus  :  "  Recompense  to  no  man  evil  for 
evil";  "Be  ye  all  of  one  mind,  not  rendering  evil  for 
evil,  or  railing  for  railing";  "See  that  none  render  evil 
for  evil  to  any  man."  These  comprehensive  passages 
make  no  conditions  or  limitations,  and  are,  therefore, 
applicable  to  all  men  and  binding  upon  all  in  all  situa- 
tions and  circumstances  under  the  light  of  the  gospel ; 
but  had  they  added,  "  If  any  man  injures  you,  you  may 
return  him  an  injury  and  repel  violence  with  violence," 
it  would  have  been  most  palpably  absurd,  and  the  pre- 
cepts of  the  gospel  would  have  been  truly  what  infidels 
have  asserted  they  are, — a  series  of  gross  contradictions. 

But  I  repeat  that  the  open  and  avowed  principles  of 
war,  even  among  Christian  nations,  are  those  of  return- 
ing evil  for  evil.  Surely,  nations  neither  aim  nor  pre- 
tend to  aim  at  the  best  good  of  their  enemies;  but,  on 
the  contrary,  their  real  and  professed  object  in  the 
sight  of  God  and  man  is  to  do  them,  whi?e  at  war,  all 
the  injury  in  their  power.  What  means  that  language 
which    conveys    instructions    to   those  who    command 


^o 


WAR    INCONSISTENT   WITH 


ships  of  war,  to  sink,  burn,  and  destroy,  if  it  does  not 
mean  evil  to  enemies?  Why  do  nations  encourage  the 
cupidity  of  men  by  licensing  and  letting  loose  swarms 
of  picaroons  on  their  enemies,  if  it  is  not  to  inflict  evil 
on  them?  But  all  this  is  sanctioned  under  the  notion 
of  self-defense,  and,  as  though  it  were  a  light  thing  for 
men  thus  publicly  to  trample  on  the  laws  of  the  gospel, 
they  lift  up  their  daring  hands  to  heaven  and  supplicate 
God's  help  to  assist  them  in  violating  his  own  com- 
mands !  No  apology  can  be  made  for  such  proceedings 
until  it  is  shown  that  war  is  not  returning  evil  for  evil. 

But  what  is  it  to  return  evil  for  evil? 

When  one  man  is  injured  by  another  and  returns 
injury,  he  returns  evil  for  evil  and  violates  those  pre- 
cepts of  the  gospel  which  have  been  quoted.  When  one 
association  of  men  is  injured  by  another  association 
and  the  injured  returns  an  injury,  evil  is  returned  for 
evil  and  those  precepts  are  violated.  When  one  nation 
infringes  on  the  rights  of  another  and  they  in  return 
infringe  on  the  aggressor's  rights,  they  return  evil  for 
evil  and  violate  those  precepts.  When  one  nation 
declares  war  against  another  and  is  repelled  by  war, 
evil  is  returned  for  evil  and  those  precepts  are  vio- 
lated. But  these  things  are  constantly  practiced,  with- 
out a  blush  or  a  question  as  to  their  propriety  ;  and 
God  is  supplicated  to  aid  in  the  business. 

To  what  a  state  has  sin  reduced  our  world?  Is  not 
the  church  covered  with  darkness  and  the  people  with 
gross  darkness?  A  man  may  now  engage  in  war  with 
his  fellow-man  and  openly  return  evil  for  evil,  and  still 
remain  in  respectable  standing  in  most  of  the  churches. 


THE   RELIGION   OF   JESUS   CHRIST  y  \ 

being  at  the  same  time  highly  applauded  and  caressed 
by  the  world  lying  in  wickedness  ! 

But  if  we  are  here  to  be  directed  and  at  last  to  be 
judged  by  the  gospel,  no  man  can  return  evil  for  evil, 
in  war  or  otherwise,  without  aggravated  guilt. 

X.  WAR  IS  CRIMINAL,  AS  IT  IS  ACTUALLY  DOING 
EVIL  THAT  GOOD  MAY  COME;  AND  THIS 
IS  THE  BEST  APOLOGY  THAT  CAN  BE  MADE 
FOR   IT 

That  it  is  an  evil  to  spread  distress,  desolation,  and 
misery  through  a  land  and  to  stain  it  with  the  blood 
of  men  probably  none  will  deny.  War,  with  its  attend- 
ing horrors,  is  considered  by  all,  even  those  who  advo- 
cate and  prosecute  it,  to  be  the  greatest  evil  that  ever 
befalls  this  wicked,  bleeding,  suffering  world. 

Though  men  go  to  war  primarily  to  gratify  their  cor- 
rupt passions,  —  for  they  can  never  propose  the  attain- 
ment of  any  good  by  war  which  shall  be  commensurate 
with  the  natural  and  moral  evils  that  will  be  occasioned 
by  the  acquisition,  —  yet  the  prospect  of  attaining  some 
supposed  good  must  be  held  out  as  a  lure  to  the  multi- 
tude and  a  means  of  self-justification. 

Usually  the  object  of  war  is  pompously  represented 
to  be  to  preserve  liberty,  to  produce  honorable  and 
lasting  peace,  and  promote  the  happiness  of  mankind  ; 
to  accomplish  which,  liberty,  property,  and  honor  —  that 
honor  which  comes  from  men — must  be  defended,  though 
war  is  the  very  thing  that  generally  destroys  liberty, 
property,  and  happiness,  and  prevents   lasting   peace. 


72  WAR   INCONSISTENT   WITH 

Such  is  the  good  proposed  to  be  attained  by  the  certain 
and  overwhelming  evil  of  war. 

But  no  maxim  is  more  corrupt,  more  false  in  its  nature, 
or  more  ruinous  in  its  results  than  that  which  tolerates 
doing  evil  that  good  may  come.  Nor  can  any  defend 
this  maxim  without  taking  the  part  of  infidels  and  athe- 
ists, to  whom  it  appropriately  belongs,  and  with  whose 
principles  and  practice  alone  it  is  consistent. 

The  apostle  Paul  reprobates  this  maxim  in  the 
severest  terms,  and  he  considered  it  the  greatest  scandal 
of  Christian  character  to  be  accused  of  approving  it  : 
"As  we  be  slanderously  reported,"  says  he,  "and  as 
some  affirm  that  we  -say,  Let  us  do  evil  that  good  may 
come;  whose  damnation  is  just." 

Now  if  war  is  in  fact  an  evil,  and  it  is  prosecuted 
with  a  view  to  attain  some  good,  then  going  to  war  is 
doing  evil  that  good  may  come.  It  is  therefore  doing 
that  which  scandalizes  Christian  character ;  that  which 
is  wholly  irreconcilable  with  the  principles  of  the  gos- 
pel, and  which  it  is  highly  criminal  for  any  man  or 
nation  to  do. 

XI.    WAR   IS    OPPOSED  TO   THE    EXAMPLE   OF   THE 
SON   OF  GOD,  AND   IS  THEREFORE  CRIMINAL 

The  example  of  the  Son  of  God  is  the  only  perfect 
model  of  moral  excellence,  and  his  moral  conduct,  so 
far  as  he  acted  as  man,  remains  a  perfect  example  fo. 
Christians. 

But  did  he  appear  in  this  world  as  a  great  mili- 
tary character,  wearing  a  sword  of  steel,  clothed  with 


THE    RELIGION    OF   JESUS    CHRIST  73 

military  finery,  and  surrounded  by  glittering  soldiers, 
marching  in  the  pomp  and  parade  of  a  warrior  ?  No  ;  he 
was  the  meek  and  lowly  Jesus,  despised  and  rejected  of 
men.  He  was  King  of  kings  and  Lord  of  lords,  but  his 
kingdom  was  not  of  this  world.  Had  his  kingdom  been 
of  this  world,  then  would  he  have  appeared  as  an  earthly 
conqueror,  and  his  servants  would  have  been  warriors. 

Though  a  prince,  he  was  the  Prince  of  Peace.  At 
his  advent  the  angels  sang,  "  Glory  to  God  in  the  high- 
est, on  earth  peac^,  good  will  to  men."  "  He  came  not 
to  destroy  men's  lives,  but  to  save  them."  He  was  the 
Lamb  of  God,  meek  and  lowly.  He  followed  peace  with 
all  men  ;  he  returned  good  for  evil  and  blessing  for 
cursing,  and  "  when  he  was  reviled  he  reviled  not  again." 
Finally,  he  was  "  brought  as  a  lamb  to  the  slaughter, 
and  as  a  sheep  before  her  shearers  is  dumb,  so  he  opened 
not  his  mouth."  That  he  did  this  as  a  necessary  part 
of  his  mediatorial  work  need  not  be  denied  ;  but  that 
he  intended  it  also  as  an  example  to  his  followers  is 
fully  confirmed  by  an  inspired  apostle,  who  says,  "  If, 
when  ye  do  well,  and  suffer  for  it,  ye  take  it  patiently, 
this  is  acceptable  with  God.  For  hereunto  were  ye 
called :  because  Christ  also  suffered  for  us,  leaving  us 
an  example,  that  ye  should  follow  his  steps:  who  did 
no  sin,  neither  was  guile  found  in  his  mouth:  who, 
when  he  was  reviled,  reviled  not  again  ;  when  he  suf- 
fered, threatened  not ;  but  committed  himself  to  him 
who  judgeth  righteously." 

Christ  taught  his  disciples  the  doctrines  of  peace, 
and  commanded  them  to  take  up  the  cross  and  follow 
him  ;  to  live  in  peace  and  to  follow  peace  with  all  men. 


74  WAR   INCONSISTENT   WITH 

His  last  gift  to  them  was  peace.  He  said  to  them,  when 
about  to  send  them  into  the  world,  "  Behold  I  send  you 
forth  as  lambs  among  wolves  "  ;  thus  teaching  them 
what  treatment  they  might  expect  and  what  character 
they  must  maintain  among  wicked  men.  The  nature 
of  lambs  and  wolves  is  too  well  known  for  any  one  to  mis- 
take this  figurative  representation.  Wolves  are  fierce, 
bloody,  and  ravenous  beasts ;  but  lambs  are  mild,  in- 
offensive, and  unresisting,  having  no  means  of  relief 
but  by  flight.  Now  if  a  host  of  professing  Christian 
warriors,  marshaled  under  the  ensign  of  a  jareying  eagle 
or  a  prowling  lion,  clothed  in  all  the  splendor  of  deathly 
armor,  and  rushing  forward  to  destroy  their  fellow-crea- 
tures, are  in  figurative  language  but  lambs,  I  confess  I 
am  at  a  loss  where  to  look  for  the  wolves!  Do  these 
warlike  Christians  appear  mild  as  lambs  and  harmless 
as  doves,  kind  and  tender-hearted,  doing  good  to  all, 
to  friends  and  foes,  as  they  have  opportunity.''  Can 
fighting  be  living  peaceably  with  all  men.-'  Is  it  return- 
ing good  for  evil,  and  overcoming  evil  with  good.-*  If 
not,  it  is  not  imitating  the  example  of  Christ. 

If  Christians  were  like  Christ,  their  warfare  would 
not  be  carnal,  but  spiritual,  corresponding  with  the 
armor  which  he  has  provided.  They  would  conquer  by 
faith  and  overcome  by  the  blood  of  the  Lamb,  not 
counting  their  lives  dear  to  themselves. 

On  the  whole,  if  to  engage  in  war  is  not  avoiding  the 
appearance  of  evil,  but  is  running  into  temptation ;  if 
it  inflates  the  pride  of  men  ;  if  it  infringes  on  the  rights 
of  conscience  ;  if  it  is  not  forgiving  trespasses  as  we 
wish  to  be  forgiven  ;  if  it  is  not  patient  suffering  under 


THE    RELIGION   OF  JESUS    CHRIST  75 

unjust  and  cruel  treatment ;  if  it  is  not  doing  to  others 
as  we  would  have  them  do  to  us ;  if  it  is  not  manifest- 
ing love  to  enemies  and  returning  good  for  evil;  if  it 
is  rendering  evil  for  evil ;  if  it  is  doing  evil  that  good 
may  come ;  and  if  it  is  inconsistent  with  the  example 
of  Christ,  then  it  is  altogether  contrary  to  the  spirit 
and  precepts  of  the  gospel  and  is  highly  criminal.  Then 
Christians  cannot  engage  in  war  or  approve  of  it  with- 
out incurring  the  displeasure  of  Heaven. 

In  view  of  the  subject,  ii  what  has  been  said  is  in 
substance  correct,  and  of  this  I  desire  the  reader  con- 
scientiously to  judge,  then  the  criminality  of  war  and 
its  inconsistency  with  the  gospel  are  undeniable. 

It  is  admitted  by  all  that  war  cannot  exist  without 
criminality  somewhere,  and  generally  where  quarrel- 
ing and  strife  are,  there  is  blame  on  both  sides.  And 
how  it  is  that  many  Christians  who  manifest  a  laudable 
zeal  to  expose  and  counteract  vice  and  wickedness  in 
various  other  forms  are  silent  on  the  subject  of  war, 
silent  as  to  those  parts  or  practices  of  war  which  are 
manifestly  and  undisputably  criminal,  is  to  me  mysteri- 
ous. There  has  been  a  noble  and  persevering  opposi- 
tion against  the  inhuman  and  cruel  practice  of  the  slave 
trade;  and  by  the  blessing  of  God  the  efforts  against 
it  have  been  successful,  probably,  for  the  time,  beyond 
the  most  sanguine  expectations.  When  the  lawfulness 
of  this  practice  was  first  called  in  question,  it  was  vio- 
lently defended  as  well  by  professing  Christians  as  by 
others.  Comparatively  few  Christians  fifty  years  ago 
doubted  the  propriety  of  buying  and  holding  slaves; 


'je  WAR   INCONSISTENT   WITH 

but  now  a  man  advocating  the  slave  trade  could  hardly 
hold  in  this  vicinity  a  charitable  standing  in  any  of  the 
churches.  But  whence  has  arisen  so  great  a  revolution 
in  the  minds  of  the  mass  of  professing  Christians  on 
this  subject?  It  has  happened  not  because  the  spirit 
or  precepts  of  the  gospel  have  changed,  but  because 
they  are  better  understood. 

Christians  who  have  been  early  educated  to  believe 
that  a  doctrine  is  correct,  and  who  cherish  a  respect  for 
the  instructions  of  their  parents  and  teachers,  seldom 
inquire  for  themselves,  after  arriving  at  years  of  matu- 
rity, unless  something  special  calls  up  their  attention ; 
and  then  they  are  too  apt  to  defend  the  doctrine  they 
have  imbibed  before  they  examine  it,  and  to  exert  them- 
selves only  to  find  evidence  in  its  favor.  Thus  error  is 
perpetuated  from  generation  to  generation  until  God, 
in  his  providence,  raises  up  some  to  bear  open  testi- 
mony against  it;  and  as  it  becomes  a  subject  of  con- 
troversy, one  after  another  gains  light,  and  truth  is  at 
length  disclosed  and  established.  Hence  it  is  the  solemn 
duty  of  every  one,  however  feeble  his  powers,  to  bear 
open  testimony  against  whatever  error  prevails,  for  God 
is  able  from  small  means  to  produce  great  effects. 

There  is  at  present  in  many  of  our  churches  a  noble 
standard  lifted  up  against  the  abominable  sin  of  intem- 
perance, the  greatest  evil,  perhaps,  war  excepted,  in 
the  land,  and  this  destructive  vice  has  already  received 
a  check  from  which  it  will  never  recover  unless  Chris- 
tians relax  their  exertions.  But  if  war  is  a  greater  evil 
than  drunkenness,  how  can  Christians  remain  silent 
respecting  it  and  be  innocent } 


THE    RELIGION    OF   JESUS    CHRIST  'j'j 

Public  teachers  consider  it  to  be  their  duty  boldly 
and  openly  to  oppose  vice.  From  the  press  and  from 
the  pulpit  they  denounce  theft,  profaneness,  Sabbath 
breaking,  and  intemperance  ;  but  war  is  a  greater  evil 
than  all  these,  for  these  and  many  other  evils  follow  in 
its  train. 

Most  Christians  believe  that  in  the  millennial  day 
all  weapons  of  war  will  be  converted  into  harmless 
utensils  of  use,  that  wars  will  cease  to  the  ends  of  the 
earth,  and  that  the  benign  spirit  of  peace  will  cover  the 
earth  as  the  waters  do  the  seas.  But  there  will  be  then 
no  new  gospel,  no  new  doctrines  of  peace  ;  the  same 
blessed  gospel  which  we  enjoy  will  produce  "peace  on 
earth  and  good  will  to  men."  And  is  it  not  the  duty  of 
every  Christian  now  to  exhibit  the  same  spirit  and 
temper  which  will  be  then  manifested.''  If  so,  let  every 
one  "follow  the  things  that  make  for  peace,"  and  the 
God  of  peace  shall  bless  him. 


OBJECTIONS    ANSWERED 

As  was  proposed,  a  number  of  objections  to  the 
general  sentiments  that  have  been  advocated  shall  be 
stated  and  answered. 

Objection  first.  Shall  we  stand  still  and  suffer  an 
assassin  to  enter  our  houses  without  resistance  and 
let  him   murder  ourselves  and  families  .'' 

Ajisiver.  I  begin  with  this  because  it  is  generally  the 
first  objection  that  is  made  to  the  doctrine  of  peace 
by  all  persons,  high  and  low,  learned  and  unlearned  ; 


78  WAR   INCONSISTENT   WITH 

notwithstanding  it  is  an  objection  derived  from  a  fear 
of  consequences  and  not  from  a  conviction  of  duty,  and 
might  with  the  same  propriety  have  been  made  to  the 
martyrs  who,  for  conscience'  sake,  refused  to  repel  their 
murderers  with  carnal  weapons,  as  to  Christians  who, 
for  conscience'  sake,  refuse  at  this  day  to  resist  evil. 
No  Christian  will  pretend  that  defense  with  carnal 
weapons  is  not  criminal,  if  the  gospel  really  forbids  it, 
let  the  consequences  of  nonresistance  be  what  they 
may.  For  the  requisitions  of  the  gospel  are  the  rule 
of  duty.  But  I  presume  the  objection  above  stated 
arises  altogether  from  an  apprehension  of  consequences 
rather  than  from  regard  to  duty. 

Every  candid  person  must  admit  that  this  objection 
is  of  no  force,  until  the  question  whether  the  gospel 
does  or  does  not  prohibit  resistance  with  deathly 
weapons  is  first  settled.  It  might,  therefore,  justly  be 
dismissed  without  further  remark;  but  as  mankind  are 
often  more  influenced  by  supposed  consequences  than 
by  considerations  of  duty,  and  as  the  objection  is  very 
popular,  it  may  deserve  a  more  particular  reply. 

In  the  first  place,  I  would  observe  that  the  supposi- 
tion of  the  objector  relates  to  a  very  extreme  case,  a 
case  which  has  very  rarely,  if  ever,  occurred  to  Chris- 
tians holding  to  nonresistance  with  deathly  weapons, 
and  it  bears  little  or  no  resemblance  to  the  general 
principles  or  practices  of  war  which  are  openly  advo- 
cated and  promoted  by  professing  Christians.  Should 
an  event  like  that  supposed  in  the  objection  take  place, 
it  would  be  a  moment  of  surprise  and  agitation  in 
which  few  could  act  collectedly  from  principle.     What 


THE   RELIGION   OF   JESUS   CHRIST  79 

was  done  would  probably  be  done  in  perturbation  of 
mind.  But  war  between  nations  is  a  business  of  calcu- 
lation and  debate,  affording  so  much  time  for  reflection 
that  men  need  not  act  from  sudden  and  violent  impulse, 
but  may  act  from  fixed  principle.  In  this  respect,  there- 
fore, war  is  a  very  different  thing  from  what  is  involved 
in  the  objection  which  does  not  in  the  least  affect  the 
principles  or  practice  of  systematic  warfare.  It  is  not 
uncommon  to  hear  persons  who  are  hopefully  pious, 
when  pressed  by  the  example  and  the  precepts  of 
Christ  against  war,  acknowledge  that  most  of  the  wars 
which  have  existed  since  the  gospel  dispensation  can- 
not be  justified  on  Christian  principles  ;  yet  these  very 
persons  are  never  heard  to  disapprove  of  the  common 
principles  of  war,  or  to  counteract  them  by  their  lives 
and  conversation  before  a  wicked  world;  but,  on  the 
contrary,  they  will  often  eulogize  heroes,  join  in  the 
celebration  of  victories,  and  take  as  deep  an  interest  in 
the  result  of  battles  as  the  warriors  of  this  world;  and 
if  their  conduct  is  called  in  question,  they  will  attempt 
to  justify  it  by  pleading  the  necessity  of  self-defense, 
and  immediately  introduce  the  above  objection  which 
is  by  no  means  parallel  with  the  general  principles  and 
practices  of  all  wars. 

The  truth  is,  war  is  a  very  popular  thing  among  man- 
kind, because  it  is  so  congenial  to  their  natural  disposi- 
tions ;  and,  however  gravely  some  men  may,  at  times, 
profess  to  deplore  its  calamity  and  wickedness,  it  is  too 
evident  that  they  take  a  secret  pleasure  in  the  approba- 
tion of  the  multitude  and  in  the  fascinating  glory  of 
arms  ;  and  we  have  reason  to  believe  that  this  objection 


8o  WAR   INCONSISTENT   WITH 

is  often  made  merely  to  ward  off  the  arrows  of  conviction 
which  would  otherwise  pierce  their  consciences. 

The  objection,  however,  wholly  overlooks  the  provi- 
dence and  promise  of  God.  Assassins  do  not  stroll  out 
of  the  circle  of  God's  providence.  Not  only  is  their 
breath  in  his  hand,  but  the  weapons  they  hold  are  under 
his  control.  Besides,  God's  children  are  dear  to  him, 
and  he  shields  them  by  his  protecting  care,  not  suffer- 
ing any  event  to  befall  them  except  such  as  shall  be  for 
his  glory  and  their  good.  Whoever  touches  them 
touches  the  apple  of  his  eye.  He  has  promised  to  be  a 
very  present  help  to  them  in  every  time  of  need,  and  to 
deliver  them  that  trust  in  him  out  of  all  their  trouble. 
He  will  make  even  their  enemies  to  be  at  peace  with 
them.  For  the  eyes  of  the  Lord  are  over  the  righteous 
and  his  ears  are  open  to  their  prayers,  but  the  face  of 
the  Lord  is  against  them  that  do  evil  ;  and  who  is  he 
that  will  harm  you  if  ye  be  followers  of  that  which  is 
good .''  But  if  ye  suffer  for  righteousness'  sake,  happy 
are  ye,  and  be  not  afraid  of  their  terror,  neither  be 
troubled.  If  God  be  thus  for  his  children,  who  can  be 
against  them  ?  Is  not  the  arm  of  the  Lord  powerful 
to  save,  and  a  better  defense  to  all  who  trust  in  him 
than  swords  and  guns  .-*  Whoever  found  him  unfaithful 
to  his  promises  or  feeble  to  save  ?  Are  not  the  hosts 
of  heaven  at  his  command  ?  Are  not  his  angels  swift 
to  do  his  will.'*  "Are  they  not  all  ministering  spirits 
sent  forth  to  minister  for  them  who  shall  be  heirs  of 
salvation  ?  "  "  The  angel  of  the  Lord  encampeth  round 
about  them  that  fear  him,  and  delivereth  them."  If 
the  Lord  is  on  their  side,  Christians  have  no  cause  to 


THE    RELIGION    OF   JESUS   CHRIST  8 1 

fear  what  man  can  do  unto  them.  Says  the  blessed 
Saviour,  "  Whosoever  will  save  his  life  shall  lose  it, 
and  whosoever  shall  lose  his  life  for  my  sake  shall 
find  it." 

If  consequences  are  rightly  examined,  they  may 
prove  to  be  of  more  importance  than  at  first  supposed. 
If  the  gospel  does  forbid  resistance  with  deathly 
weapons,  then  he  who  saves  his  temporal  life  by  killing 
his  enemy  may  lose  his  eternal  life  ;  while  he  who  loses 
his  life  for  Christ's  sake  is  sure  of  everlasting  life. 
Thus  the  Christian,  if  he  is  killed,  goes  to  heaven;  but 
the  assassin,  if  he  is  killed,  goes  to  hell,  and  the  soul  of 
the  slayer  is  in  danger  of  following.  Whoever  kills 
another  to  prevent  being  killed  himself,  does  it  on  pre- 
sumption ;  for,  whatever  may  be  the  appearances,  God 
only  can  know  whether  one  man  will  assassinate  another, 
before  the  event  has  taken  place.  Men,  however,  seem  to 
think  little  of  killing  or  being  killed  by  fighting,  whether 
in  single  combat  or  on  the  field  of  general  battle,  though 
they  shudder  at  the  idea  of  being  put  to  death  by  an 
assassin,  unless  they  can  inflict  or  attempt  to  inflict  on 
him  the  same  evil. 

But  the  objection  is  usually  made  on  the  supposition 
that  the  doctrine  in  question  requires  Christians  to 
stand  still  and  rather  court  the  dagger  than  otherwise. 
This  is  an  unfair  statement,  for  it  would  be  presumption 
to  stand  still  when  there  was  a  chance  of  escape. 
Besides,  the  Christian  must  act  on  the  defensive,  not 
with  carnal,  but  with  spiritual  weapons,  which  are 
more  powerful  when  exercised  in  faith  than  swords 
or  spears. 


82  WAR   INCONSISTENT   WITH 

Probably  no  instance  can  be  found  of  robbers  mur- 
dering such  as  conscientiously  held  to  nonresistance. 
It  is  resistance  that  provokes  violence  ;  forbearance 
and  good  will  repress  it.  But  if  instances  of  this  kind 
may  be  found,  it  is  no  evidence  against  the  doctrine  in 
question  any  more  than  against  the  principles  of  the 
Martyrs.  God  may,  for  wise  reasons,  call  away  some 
of  his  children  by  the  hands  of  murderers  ;  if  so, 
instead  of  losing,  they  save  their  lives. 

Objection  second.  Self-defense,  and,  if  necessary,  with 
deathly  weapons,  is  the  first  law  of  nature.  All  the 
animal  creation  are  armed  with  means  of  defense,  and 
the  principles  of  the  gospel  are  not  contrary  to  the 
principles  of  nature ;  therefore  self-defense  is  not 
inconsistent  with  Christianity. 

Ansiver.  It  is  admitted  that  the  laws  of  the  gospel 
are  not  contrary  to  the  primitive  laws  of  nature ;  but 
it  is  by  no  means  granted  that  they  are  consistent  with 
the  laws  of  corrupt  nature.  In  consequence  of  the  revolt 
of  man  the  earth  was  cursed  for  his  sake.  It  appears 
probable  that  before  the  fall  of  man  animals  were  harm- 
less and  docile  ;  and  it  is  not  improbable  that  when  the 
curse  shall  be  removed,  when  the  earth  shall  be  filled 
with  righteousness  and  peace,  the  lion  and  the  lamb  may 
literally  lie  down  together.  At  present,  indeed,  the 
dove,  the  lamb,  and  some  other  animals  have  no  means 
of  defense,  unless  flight  be  considered  such.  And  while 
warriors  are  figuratively  represented  by  ferocious  beasts, 
real  Christians  are  represented  by  lambs  and  doves.  So 
far  as  nature  is  made  to  speak  fairly  on  the  subject,  it 
speaks  in  favor  of  the  doctrine  which  has  been  advocated. 


THE    RELIGION    OF   JESUS   CHRIST  83 

But  corrupt  nature  strongly  dictates  many  things 
quite  contrary  to  the  precepts  of  the  gospel ;  and  no 
doctrine  will  be  given  up  more  reluctantly  by  corrupt 
nature  than  that  of  the  lawfulness  of  war,  because  no 
doctrine  is  more  congenial  with  the  depraved  feelings 
and  propensities  of  unsanctified  men,  for  their  "feet 
are  swift  to  s^ied  blood ;  destruction  and  misery  are  in 
their  ways,  and  the  way  of  peace  have  they  not  known  ; 
there  is  no  fear  of  God  before  their  eyes." 

Objection  third.  The  precepts  of  the  gospel  are  con- 
sistent with  the  moral  law,  or  the  eternal  nature  of 
things,  which  is  forever  the  standard  of  right  and  wrong 
to  all  moral  beings  in  the  universe  ;  and  war  has  been 
prosecuted  consistently  with  this  rule  of  right  and 
wrong;  therefore  war  cannot  be  contrary  to  the  precepts 
of  the  gospel. 

Answer.  This  is  an  objection  founded  on  an  undefin- 
able  something  aside  from  divine  precept ;  yet  as 
some  terms  in  it  have  been  much  used  in  polemic 
divinity  by  men  of  eminent  talents  and  piety,  whose 
praise  is  in  the  churches,  I  think  it  neither  proper  nor 
modest  to  dissent  from  so  high  authority  without  offer- 
ing some  reasons.  I  shall,  therefore,  make  a  few  general 
observations  on  what  is  called  the  moral  law,  the  eternal 
rule  of  right  and  wrong,  or  the  nature  of  things ;  all 
of  which  phrases,  I  believe,  have  been  occasionally  used 
by  eminent  writers  as  conveying  the  same  ideas. 

I  cannot  agree  with  such  as  suppose  that  a  moral 
law  or  nature  of  things  exists  independently  of  the  will 
of  God  and  is  the  common  law  of  God  and  man.  It 
appears  to  me  as  inconsistent  to  suppose  a  law  to  exist 


84  WAR   INCONSISTENT   WITH 

without  a  lawgiver  as  to  suppose  a  world  to  exist  with- 
out a  creator.  If  God  is  the  only  eternal  and  independ- 
ent Being  in  the  universe,  and  if  all  things  are  the 
work  of  his  power  and  goodness,  then  the  supposition 
that  an  eternal  law  exists  independently  of  him  appears 
to  me  to  be  absurd,  as  on  this  supposition  there  exists 
a  law  without  a  lawgiver  and  an  effect  without  a  cause. 
If  God  is  not  the  author  of  all  things,  then  there  must 
be  more  than  one  eternal  cause  of  thing^s. 

To  suppose  that  the  reason  and  fitness  of  things 
independently  of  the  will  of  God,  either  in  his  works, 
his  providence,  or  word,  can  be  a  rule  of  man's  duty 
appears  to  me  as  inconsistent  as  to  suppose  that  men 
might  institute  divine  worship  from  such  fitness  of 
things  independently  of  the  existence  of  God  ;  for  the 
will  of  God  to  man  seems  as  necessary  to  lay  a  founda- 
tion of  moral  obligation  and  to  direct  man's  obedience 
as  the  existence  of  God  is  necessary  to  lay  a  foundation 
of  religious  worship.  Should  it  be  asked  whether  the 
laws  of  God  are  not  founded  on  the  eternal  nature  and 
fitness  of  things,  I  would  answer  that  such  a  supposi- 
tion appears  to  me  no  more  reasonable  than  to  suppose 
that  his  power  is  founded  on  the  eternal  capacity  of 
things  ;  for  the  capacity  of  things  has  just  as  much 
reality  and  eternity  in  it  to  found  the  omnipotence  of 
God  upon,  as  the  reason  and  nature  of  things  have  to 
found  his  infinite  wisdom  or  justice  upon. 

I  therefore  dissent  from  all  standard  of  moral  obliga- 
tion which  are  supposed  to  exist  aside  from,  and  inde- 
pendently of,  the  divine  will  ;  and  fully  agree  with 
the  Assembly's   Shorter  Catechism,  in  the  answer  to 


THE    RELIGION   OF   JESUS    CHRIST  85 

this  question  :  "  What  is  the  duty  which  God  requires 
of  man?  Answer:  The  duty  which  God  requires  of 
man  is  obedience  to  his  revealed  will."  Should  it,  how- 
ever, be  said  that  things  do  exist  aside  from  the  divine 
will,  that  it  does  not  depend  on  the  divine  will,  but  on 
the  nature  of  things,  that  two  and  two  make  four,  or 
that  a  thing  cannot  be  in  motion  and  at  rest  at  the 
same  time,  it  is  by  no  means  admitted  that  this  order 
or  constitution  of  things  exists  independently  of  God  ; 
but  it  is  believed  to  be  as  much  the  effect  of  his  power 
and  goodness  as  anything  else.  And  if  God  is  not  the 
author  of  all  the  laws  both  in  the  natural  and  moral 
world,  it  may  reasonably  be  inquired,  who  is.^ 

If  God  is  the  moral  governor  of  the  world,  then  all 
his  laws  over  men,  as  moral  beings,  must  be  moral  laws  ; 
and  to  make  a  distinction  between  the  laws  designed 
to  regulate  the  moral  conduct  of  men,  and  to  call  some 
of  them  moral  and  others  by  different  names,  seems  to 
me  not  necessary,  while  I  find  no  such  distinction  in 
the  Scriptures.  Because  some  of  God's  laws  were 
intended  to  be  temporary,  under  certain  circumstances, 
they  were  no  less  of  a  moral  nature  on  that  account  ; 
neither  was  it  any  less  criminal  to  violate  them. 

As  created  things  are  in  some  respects  constantly 
changing,  and  as  the  relations  of  things  are  often  varied, 
so  a  law  may  be  relatively  right  at  one  time  and  rela- 
tively wrong  at  another.  But  as  man  is  frail  and  short- 
sighted, and  is  incapable  of  seeing  the  end  from  the 
beginning,  he  is  totally  unable  of  himself  to  judge  what 
is  and  what  is  not  right,  all  things  considered ;  hence  the 
necessity  of  a  revelation  from  God  to  direct  his  steps. 


86  WAR   INCONSISTENT   WITH 

That  there  is  a  fitness  of  things  and  a  standard  of 
moral  right  and  wrong  cannot  be  denied;  but,  instead 
of  being  founded  in  a  supposed  nature  of  things  inde- 
pendent of  God,  it  originates  in  the  very  nature  and  per- 
fections of  God  himself,  and  can  never  be  known  by 
man  any  farther  than  the  nature  and  perfections  of 
God  are  known.  A  standard  of  right  and  wrong  inde- 
pendent of  God,  whether  by  the  name  of  moral  law  or 
nature  of  things,  is  what  never  has  been  and  never  can 
be  intelligibly  defined.  It  is  like  a  form  without  dimen- 
sions, like  a  foundation  resting  on  nothing.  It  is,  there- 
fore, in  my  opinion,  as  extravagant  to  talk  of  an  eternal 
nature  of  things,  without  reference  to  the  laws  of  God, 
as  it  would  be  to  talk  of  an  eternal  wisdom  or  an  eternal 
omnipotence,  independent  of  the  existence  of  God. 

But  if  the  statement  of  the  objector  is  meant  only  to 
imply  a  rule  of  right  and  wrong  emanating  from  the 
nature  and  perfections  of  God,  and  coincident  with  his 
laws,  then,  admitting  the  propriety  of  the  terms  moral 
law,  nature  of  things,  etc.,  the  objection,  if  it  proves 
anything,  may  prove  quite  too  much  for  its  advocates; 
for  under  certain  circumstances  it  has  been  consistent 
with  this  rule  of  moral  right  and  wrong  utterly  to  exter- 
minate nations,  to  destroy  men,  women,  and  children, 
and  show  them  no  mercy. 

Besides,  the  whole  force  of  the  objection  rests  on  the 
supposition  that  no  laws  which  have  existed,  and  which 
were  not  contrary  to  the  moral  law,  can  be  abrogated 
under  the  Christian  dispensation  or  be  inconsistent 
with  the  precepts  of  the  gospel.  It  hence  follows  that 
whatever  has  been  morally  right  and  lawful  for  men  to 


THE   RELIGION   OF   JESUS   CHRIST  87 

do  must  forever  remain  right  and  lawful  to  be  done. 
This  is  a  necessary  result  from  the  premises  ;  but  no 
Christian  can  consistently  subscribe  to  this.  The  prem- 
ises must,  therefore,  be  unsound  and  the  objection  of 
no  force. 

If  literal  sacrifices,  slavery,  and  many  other  practices 
which  are  totally  abolished  under  the  Christian  dispen- 
sation were  not  contrary  to  the  moral  law  under  the 
Old  Testament  economy,  why  may  not  the  same  be 
true  of  war .-'  Why  may  not  the  gospel  forbid  war  as 
consistently  as  it  can  forbid  slavery.'' 

Objection  fourth.  The  nature  of  religion  and  morality 
under  the  ancient  dispensation  was  the  same  as  under 
the  new.  Love  to  God  and  man  was  the  substance  of 
the  law  and  the  prophets  ;  and  though  truth  under  the 
former  was  inculcated  more  by  types  and  ceremonies, 
yet  the  essence  of  religion  was  the  same  under  that  as 
under  the  present  dispensation  ;  and  as  war  was  not 
inconsistent  with  the  nature  and  precepts  of  religion 
then,  it  cannot  be  inconsistent  with  the  nature  and  pre- 
cepts of  religion  now,  under  like  circumstances. 

Answer.  It  is  readily  admitted  that  the  essence  of 
religion  is  the  same  under  the  present  as  under  the 
former  dispensation,  both  requiring  at  all  times  and  in 
all  actions  holy  exercises  of  heart  in  cordial  obedience 
to  divine  command  ;  yet  the  laws  for  external  conduct 
under  the  two  dispensations  differ  widely,  and  the  prac- 
tice of  war  involves  much  of  the  external  conduct  of 
men.  It  was  never  right  for  men  to  indulge  unholy 
feelings  in  the  act  of  war,  but  the  external  act  was 
required  as  a  means  of  executing  the  divine  vengeance  ; 


S8  WAR    INCONSISTENT    WITH 

the  gospel  does  not  command,  but  seems  plainly  to 
forbid,  the  external  act  of  war. 

But  to  suppose  that  saints  under  the  gospel  can  ever 
be  placed  in  circumstances  like  those  of  the  ancient 
church  is  to  suppose  that  they  may  be  put  under  the 
same  typical  economy  which  has  vanished  away,  given 
place  to  the  substance,  and  ceased  to  be  binding  even 
on  the  natural  Israelites.  To  be  in  like  circumstances 
they  must  also  be  made  the  executors  of  God's  wrath, 
to  inflict  vengeance,  by  his  particular  command,  on 
idolatrous  and  rebellious  nations.  The  Israelites  had 
the  same  high  authority  to  exterminate  the  Canaanites 
and  subdue  the  idolatrous  nations  about  Palestine  that 
the  holy  angels  had  to  destroy  Sodom  and  Gomorrah. 

It  is  perfectly  plain  that  if  God  should  positively 
command  Christians  to  take  the  weapons  of  war  and 
not  only  repel  invasion  but  actually  exterminate  nations, 
it  would  be  their  duty  to  obey,  and  a  refusal  would  be 
open  rebellion  against  God.  The  Old  Testament  saints 
received  such  commands,  but  Christians  have  no  such 
authority,  which  makes  a  material  difference  in  cir- 
cumstances. 

Some  general  observations  relative  to  the  different 
dispensations  of  the  church  of  God  may  illustrate  this 
topic  more  fully. 

The  Old  Testament  economy  has  sometimes,  per- 
haps without  reason,  been  divided  into  the  Adamic, 
Patriarchal,  and  Mosaic  dispensations  of  the  church  ;  but 
as  the  latter  was  more  full  and  complete,  and  as  the 
distinction  between  the  Mosaic  and  Christian  dispen- 
sations is  common,  I  shall  confine  my  remarks  chiefly 


THE   RELIGION    OF  JESUS    CHRIST  89 

to  that  distinction,  though  I  consider  the  great  dis- 
tinction to  be  between  the  Old  and  New  Testament 
economies. 

The  Old  Testament  economy,  in  general,  was  typical 
of  the  New.  Under  the  former  dispensation  literal  and 
temporal  things  typified  spiritual  and  everlasting  things 
under  the  latter.  The  nation  of  Israel,  chosen  and 
separated  from  all  other  nations,  typified  the  true  Israel 
of  God,  who  are  chosen  out  of  every  nation  and  sancti- 
fied and  set  apart  as  a  holy  nation  and  peculiar  people, 
to  offer  up  spiritual  sacrifices  to  God.  The  land  of 
Canaan  was  a  type  of  the  heavenly  Canaan.  Jerusalem 
was  a  type  of  the  New  Jerusalem  from  above.  Mount 
Zion  and  the  royal  throne  of  Israel,  which  were  in 
Jerusalem,  typified  the  heavenly  Zion  and  the  throne 
of  the  true  David  who  now  reigns  in  glory.  The  sacri- 
fices were  types  of  spiritual  offerings.  The  Israelites 
had  enemies  within  and  foes  without,  literal  weapons 
of  war  and  literal  warfare,  typical  of  spiritual  foes, 
spiritual  armor,  and  spiritual  warfare.^  Their  kings  were 
seated  on  the  throne  of  the  Lord  (see  i  Chron.  xxix. 
23).  At  the  command  of  God  they  judged  and  made 
war  and  conquered  their  enemies  and  thus  typified  the 
Son  of  God  who  is  now  on  the  throne  of  his  Father 

1  Says  the  Rev.  Dr.  Scott,  in  his  Essay,  p.  422  :  "  We  ought  not 
therefore  to  fear  our  enemies  because  he  will  be  with  us,  and  if  God 
be  for  us,  who  can  be  against  us .''  Or  who  can  doubt  but  he  that  is  in 
us  is  greater  than  he  that  is  in  the  world  ?  This  was  typically  intimated 
in  the  promises  made  to  Israel  respecting  their  wars  with  the  Canaan- 
ites  and  other  nations,  which  were  shadows  and  figures  of  the  good 
fight  of  faith."  Bishop  Home,  in  his  preface  to  the  Psalms,  views  the 
subject  in  the  same  light. 


90  WAR   INCONSISTENT   WITH 

David,  and  who  in  righteousness  judges  and  makes  war 
and  rides  forth  conquering  and  to  conquer.  The  ancient 
promises  and  threatenings  were  mostly  temporal,  but 
typical  of  spiritual  and  everlasting  promises  and  threat- 
enings. Doubtless  the  gospel  was  preached  by  types 
and  figures  under  the  Old  Testament  economy,  and  the 
saints  of  old  looked  upon  those  temporal  things  merely 
as  shadows  representing  a  more  enduring  substance. 
When  they  looked  upon  Canaan,  the  land  of  promise, 
they  viewed  it  as  a  type  of  the  heavenly  Canaan,  and 
confessed  that  they  were  strangers  and  pilgrims  on 
earth  seeking  a  better  country.  When  they  looked 
on  the  bleeding  lamb  they  beheld,  by  the  eye  of 
faith,  the  Lamb  of  God  who  taketh  away  the  sins  of 
the  world. 

Thus  we  may  see  that  almost  the  whole  of  the  Old 
Testament  economy  was  typical  and  temporary,  and 
not  intended  to  be  perfect  and  everlasting.  But  under 
the  gospel  dispensation  we  have  a  new  covenant  and 
better  promises  which  are  intended  to  be  perfect  and 
everlasting.  It  is  therefore  more  proper  for  those 
who  live  under  this  new  and  perfect  dispensation  to 
look  at  the  substance  than  at  the  shadow  for  a  rule  of 
duty.  Errors  are  often  and  easily  propagated  by  reason- 
ing from  analogy  and  introducing  it  as  proof  of  senti- 
ments instead  of  illustration.  This  is  frequently  done 
in  relation  to  the  Old  Testament  economy  and  common 
political  government.  It  is  not  uncommon  to  hear  min- 
isters, in  their  political  sermons,  reason  and  infer  just 
as  if  there  were  a  perfect  parallel  between  the  Jewish 
theocracy  and  political  governments,  when  at  the  head 


THE   RELIGION    OF   JESUS    CHRIST  91 

of  one  was  the  Lord  of  hosts  and  at  the  head  of  the 
others  are  but  men  ;  when  one  was  the  church  of  the 
living  God,  and  the  others  are  but  human  institutions. 
They  not  unfrequently  speak  of  God's  driving  out  the 
heathen  before  his  American  Israel  and  planting  them 
in  a  goodly  land,  as  though  there  were  a  perfect  parallel 
between  the  Americans  driving  the  Indians  from  their 
native  soil  and  taking  possession  of  it  themselves,  with- 
out divine  commission,  and  the  Israelites  going  at  the 
express  command  of  God  and  taking  possession  of 
Canaan.  Thus  they  endeavor  to  keep  up  a  parallel 
between  God's  ancient  church  and  civil  governments. 
The  economy  of  God's  ancient  covenant  people  was  by 
no  means  a  political  institution  in  the  popular  sense, 
but  it  was  a  dispensation  of  the  church  of  God,  and  in 
its  rites,  ceremonies,  and  government  was  typical  of 
the  kingdom  of  Messiah  under  his  mediatorial  reign, 
and  differed  widely  in  its  nature,  origin,  and  design  from 
mere  political  governments ;  therefore  all  reasoning 
drawn  from  a  supposed  analogy  between  them  is  spe- 
cious and  false.  The  Israelites  had  no  authority  to 
enact  laws  or  to  alter  God's  laws  one  iota ;  their  duty 
was  implicitly  to  obey  them. 

But  if  Christians  take  their  authority  for  going  to 
war  from  the  practice  of  the  Old  Testament  saints, 
their  example  will  prove  too  much  ;  it  will  not  only  allow 
war,  but  ojfcnsive  war  in  its  most  dreadful  forms. 

Objection  fiftJi.  Abraham  went  to  war,  not  like  the 
Israelites  at  the  command  of  God,  yet  he  met  with  the 
divine  approbation  when  he  returned  from  the  slaughter 
of  the  kings ;    he,  therefore,  must    have    acted    on    a 


92  WAR    INCONSISTENT   WITH 

universal  law  still  in  force ;  and  as  Christians  are  called 
the  children  of  Abraham  they  ought,  of  course,  to  imi- 
tate his  example  in  such  things  as  God  approved. 

Anszver.  Abraham,  like  the  Israelites,  was  under  a 
typical  dispensation  and  practiced  rites  and  ceremonies 
which  were  a  shadow  of  good  things  to  come.  That  he 
acted  without  divine  command,  in  the  war  referred  to,  is 
more  than  we  are  warranted  to  say.  He  was  a  prophet 
and  the  friend  of  God  and  probably  was  acquainted  with 
the  divine  will  on  this  subject. 

Christians  are  not  called  the  children  of  Abraham 
because  they  imitate  his  example  in  war,  but  because 
they  exercise  like  precious  faith  with  him.  If  Chris- 
tians are  warranted  to  imitate  the  example  of  Abraham 
in  all  things  which  were  tolerated  by  God,  then  they 
may  sacrifice  cattle,  practice  polygamy,  and  buy  and 
hold  slaves.  But  if  they  object  to  his  example  as  a  rule 
of  duty  in  these  instances,  why  not  object  to  his  example 
as  a  rule  of  duty  in  the  case  of  war.-* 

But  to  say  that  he  acted  from  some  universal  law 
still  in  force  is  taking  for  granted  the  question  in  dis- 
pute, and  cannot  be  admitted  without  evidence. 

The  war  waged  by  Abraham  against  the  kings  was, 
I  apprehend,  offensive  rather  than  defensive ;  for  Lot, 
his  brother's  son,  whom  he  rescued,  did  not  then  belong 
to  his  family  or  kingdom,  but  was  separated  from  him 
and  was  also  a  patriarch,  a  father  of  nations,  and  a 
prince  or  head  over  his  own  house  or  kingdom. 

It  appears  very  evident  that  offensive  as  well  as 
defensive  war  was  tolerated  under  the  patriarchal  econ- 
omy, as  may  be  seen  from  the  words  of  the  inspired 


THE    RELIGION    OF   JESUS    CHRIST  93 

Jacob  when  blessing  his  sons  (Gen.  xlviii.  22).  That, 
as  well  as  the  Mosaic  dispensation,  was  typical,  and 
doubtless  war  was  allowed  under  both  for  the  same 
reasons. 

But  there  can  be  no  doubt  that  whoever  attempts  to 
justify  war  by  the  example  of  Abraham  may  equally 
justify  the  slavery  of  our  fellow-men ;  and  whoever 
depends  on  his  example  for  authority  for  engaging  in 
war,  to  be  consistent,  must  advocate  and  defend  the 
doctrine  of  slavery. 

Objection  sixth.  It  appears  to  be  a  universal  law  of 
God  that  "whoso  sheddeth  man's  blood,  by  man  shall 
his  blood  be  shed."  If  one  man,  or  one  nation,  attacks 
another  and  sheds  his  blood,  his  own  must  be  shed  in 
return.  Hence  this  precept  not  only  authorizes  taking 
away  the  life  of  a  murderer,  but  authorizes  nations  to 
repel  by  war  nations  that  wage  war  against  them. 

Anszver.  Whether  this  was  a  precept  given  to  man 
as  a  rule  of  duty  or  not  is  very  questionable,  though  it 
has  generally  been  so  construed,  at  least  since  the 
dark  ages  of  the  church  ;  and  it  is  still  more  question- 
able whether  it  is  a  universal  and  perpetual  law. 

If  we  attend  to  the  phraseology  of  this  decree  of 
God,  we  shall  find  it  to  be  very  different  from  that  of 
the  precepts,  generally,  delivered  to  Moses.  God  did 
not  say  to  Noah,  as  he  often  did  to  Moses,  thou  shalt 
do  this,  or  that,  but  he  said,  "  /  wi//  require  the  life  of 
man,''  etc.  If  God  had  designed  to  delegate  executive 
authority  to  Noah  and  his  descendants  to  execute  retrib- 
utive judgment  on  the  manslayer,  the  connection  of 
the  whole  language  must  have  been  altered,  for  God 


94  WAR    INCONSISTENT    WITH 

declared  what  he  would  do  himself.  It  appears,  there- 
fore, to  have  been  God's  decree,  and  the  promulgation 
of  his  law  by  which  he  would  inflict  righteous  judg- 
ment on  the  guilty ;  the  penalty  was  intended  as  a 
warning  to  deter  mankind  from  violence,  the  sin  for 
which  the  old  world  was  swept  away.  And  I  see  no 
reason  why  this  threatening  should  not  be  considered 
parallel  with  the  decrees  of  Christ,  —  that  "all  they 
that  take  the  sword  shall  perish  with  the  sword;  he 
that  leadeth  into  captivity  shall  go  into  captivity ; 
he  that  killeth  with  the  sword  must  be  killed  with  the 
sword ;  here  is  the  faith  and  the  patience  of  the  saints." 
Why  the  former  should  be  considered  as  a  rule  of 
obedience  for  man,  and  these  latter  passages  not  so,  I 
am  unable  to  say.  "  He  that  killeth  with  the  sword  must 
be  killed  with  the  sword"  is  as  positive  as  "whoso 
sheddeth  man's  blood,  by  man  shall  his  blood  be  shed." 

It  may  be  observed  that  the  faith  and  patience  of  the 
saints  is  here  spoken  of  in  such  a  way  as  to  imply  that 
they  exercised  and  manifested  their  faith  and  patience 
when  they  were  put  to  death  by  violence  or  carried  into 
captivity.  And,  indeed,  how  could  their  faith  and 
patience  appear  if  they,  like  the  wicked  world,  returned 
evil  for  evil,  carried  into  captivity,  and  killed  with  the 
sword } 

The  original  threatening  has  been  fulfilled  by  the 
providence,  and  sometimes  by  the  express  command,  of 
God.  As  Noah  was  the  head  of  the  new  world  and 
the  father  of  nations,  it  seems  to  have  had  reference  to 
nations  rather  than  to  individuals  ;  and  all  nations  that 
have  shed  blood  in  war  must,  in  their  turn,  have  their 


THE    RELIGION    OF   JESUS    CHRIST  95 

own  blood  shed  ;  so  that  all  they  that  take  the  sword 
may  perish  with  the  sword  agreeably  to  the  threatening 
made  known  to  Noah,  and  to  those  announced  by  Christ. 

But,  admitting  that  the  law  quoted  in  the  objection 
was  intended  as  a  rule  of  duty  for  man,  it  does  not 
appear  that  it  was  designed  to  be  universal  and  per- 
petual. Before  the  flood  no  authority  appears  in  any 
sense  to  have  been  delegated  to  man  to  shed  the  blood 
of  man.  So  far  from  executing  the  penalty  of  death  or 
causing  it  to  be  executed  upon  Cain,  who  was  of  the 
wicked  one  and  slew  his  brother,  notwithstanding  his 
guilty  forebodings,  God  threatened  a  sevenfold  ven- 
geance on  him  who  should  presume  to  do  it. 

Under  the  Mosaic  dispensation  many  crimes  were 
punishable  with  death  according  to  positive  precept ;  but 
God,  for  wise  reasons,  did  not  always  have  the  penalty 
executed.  David  was  guilty  of  murder  and  adultery, 
both  capital  crimes  ;  yet  he  was  permitted  to  live. 

All  kinds  of  vindictive  punishment  under  the  Chris- 
tian dispensation  appear  to  be  absolutely  forbidden. 
By  vindictive  I  mean  that  which  is  intended  to  vindi- 
cate the  law,  as  executing  strict  justice,  and  prevent 
offenses  only,  as  taking  away  life,  but  which  is  not 
designed  to  promote  the  individual  good  of  the  person 
punished.  That  punishment  which  is  designed  and 
which  has  a  tendency  to  promote  the  good  of  the  pun- 
ished, as  well  as  to  deter  offenders,  I  consider  to  be 
strictly  disciplinary  or  corrective,  and  consistent  with 
the  spirit  and  precepts  of  the  gospel.  Says  an  apostle, 
"  Dearly  beloved,  avenge  not  yourselves,  but  give  place 
unto  wrath:  for  it  is  written.  Vengeance  is  mine;  I  will 


96  WAR    INCONSISTENT   WITH 

repay,  saith  the  Lord."  "  For  the  wrath  of  man  worketh 
not  the  righteousness  of  God."  It  has  been  said  that 
this  only  forbids  a  revengeful  temper,  but  this  evasion 
will  not  do  ;  for  Christians  are  here  forbidden  to  do  the 
very  thing  which  God  declares  he  will  do  himself,  and 
he  does  nothing  but  what  is  holy. 

"  Render  to  no  man  evil  for  evil,"  is  a  positive  pre- 
cept without  any  limitation,  and  which  admits  of  no 
evasion  ;  and  it  must  plainly  rescind  the  law  of  shed- 
ding man's  blood  because  he  had  shed  the  blood  of  man. 

But  the  exclamation  is  often  made,  What,  not  pun- 
ish a  murderer  with  death  !  Little  do  those  who  make 
this  exclamation  think  that  they  themselves  also  are 
sinners  and  that  every  sin  deserves  not  only  temporal 
death  but  God's  wrath  and  curse  forever,  and  that  they 
are  in  like  condemnation  unless  redeemed  by  the  blood 
of  the  Lamb.  For  such,  it  might  be  well  to  inquire  if 
they  know  "what  manner  of  spirit  they  are  of." 

The  most  prominent  characteristic  of  Messiah's  reign 
over  men  in  this  world  is  mercy,  since  he  has  secured 
the  rights  and  honor  of  the  divine  government  by  the 
sacrifice  of  himself  so  that  the  guilty  may  live.  He  has 
given  his  life  as  a  ransom  and  taken  the  world  into  his 
hands  as  the  ruler,  judge,  and  rewarder,  and  offers  the 
chief  of  sinners  mercy ;  and  the  merits  of  his  blood  are 
sufficient  to  cleanse  from  all  sin  as  well  against  man  as 
against  God.  And  who  can  help  being  astonished  at 
the  amazing  difference  between  his  laws  and  his  deal- 
ings with  men,  and  those  sanguinary  laws  of  men 
according  to  which  under  the  light  of  the  gospel  they 
punish  with  death. 


THE    RELIGION    UE    JESUS    CHRIST  97 

The  professed  principle  and  design  of  these  laws  is 
strict  justice  ;  but  were  men  dealt  with  according  to 
strict  justice  by  him  who  rules  above,  who  would  be 
able  to  stand?  These  laws  of  men  accept  no  atone- 
ment for  capital  offenses  ;  no  mercy  is  offered,  for  none 
is  provided  for  those  who  incur  their  penalty  ;  but  the 
gospel  offers  mercy  to  the  chief  of  sinners  while  it 
condemns  those  who  reject  the  offers.  Capital  offend- 
ers will  never  be  condemned  by  civil  governments  for 
the  rejection  of  offered  mercy,  for  no  mercy  is  pro- 
vided for  them.  How  unlike  the  divine  government  ! 
But  Christians  are  commanded  to  be  merciful,  as  their 
Father  in  heaven  is  merciful,  who  showers  down  bless- 
ings on  the  evil  and  unthankful.  Our  Master  has  told 
us  that  with  what  judgment  we  judge  we  shall  be  judged  ; 
and  with  what  measure  we  mete  it  shall  be  measured  to 
us  again  ;  that  if  we  forgive  we  shall  be  forgiven  ;  and  if 
we  forgive  not  we  shall  not  be  forgiven ;  and  that  if  we 
show  no  mercy  we  shall  have  judgment  without  mercy. 

Christians  ought  to  ponder  the  subject  well  before 
they  advocate  the  consistency  and  safety  of  dispensing 
justice  without  mercy.  Let  them  learn  what  that 
meaneth,  "  I  will  have  mercy  and  not  sacrifice." 

Objection  seventh.  "  Every  purpose  is  established  by 
counsel,  and  with  good  advice  make  war";  "For  by 
wise  counsel  thou  shalt  make  war,"  etc.  Here  war  is 
recognized  as  a  duty  under  certain  circumstances,  and 
the  manner  in  which  it  is  to  be  undertaken  is  pointed 
out,  viz.,  by  wise  counsel. 

Ansivei'.  The  inspired  Proverbs  are  maxims  of  wis- 
dom illustrated,  for  the  most   part,   by  some  familiar 


98  WAR   INCONSISTENT   WITH 

subject  that  existed  at  the  time  they  were  delivered.  The 
object  here  is  not  to  inculcate  the  lawfulness  of  war  but 
the  necessity  of  sound  wisdom  in  relation  to  the  actions 
of  men  ;  and  the  subject  of  war  appears  to  be  intro- 
duced merely  to  illustrate  this  idea.  The  counsel  and 
wisdom  of  men  in  relation  to  their  temporal  and  worldly 
concerns  are  often  worthy  of  imitation  in  reference  to 
spiritual  things ;  for  the  children  of  this  world  are,  in 
some  sense,  wiser  in  their  generation  than  the  children 
of  light,  and  the  conduct  of  worldly  men  is  often  very 
appropriately  introduced  to  illustrate  Christian  duty. 
Our  Lord  says,  "  What  king,  going  to  war  with  another 
king,  sitteth  not  down  first,  and  consulteth  whether  he 
be  able  with  ten  thousand  to  meet  him  that  cometh 
against  him  with  twenty  thousand.''"  Doubtless  our 
Lord's  design  was  to  warn  people  to  count  the  cost 
before  they  professed  to  be  followers  of  him,  that  they 
might  not  be  deceived  and  discouraged,  and  that  they 
might  act  from  principle  and  not  from  hypocrisy.  But 
he  inculcated  these  things  by  referring  to  the  example 
of  kings  in  their  consultations  about  war.  And  it  is 
believed  that  the  passages  before  cited  are  of  similar 
import.  These  references  to  war,  being  introduced 
merely  for  the  illustration  of  other  subjects,  will  no 
more  prove  the  lawfulness  of  war  than  the  reference 
of  the  apostle  to  the  Olympic  games,  for  illustration, 
will  prove  the  lawfulness  of  those  heathen  feats.  But 
if  this  explanation  should  not  be  satisfactory,  it  may  be 
observed  that  the  Proverbs  were  written  under  the  Old 
Testament  economy  which  tolerated  offensive  as  well  as 
defensive  war  ;  whence  it  does  not  appear  that  any  war 


THE    RELIGION    OF   JESUS    CHRIST  99 

can  be  undertaken  under  the  present  dispensation,  "  by- 
wise  counsel,"  except  that  which  is  spiritual ;  so  that  if 
the  ancient  was  typical  of  the  new  dispensation,  then  the 
passages  quoted  will  now  apply  only  to  spiritual  warfare. 

Objection  cigJitJi.  When  the  soldiers  demanded  of 
John  the  Baptist  what  they  should  do,  one  of  the  direc- 
tions which  he  gave  them  was  to  be  content  with  their 
wages.  If  their  occupation  had  been  unlawful,  then  he 
would  not  have  directed  them  to  be  contented  with 
the  wages  of  wickedness. 

Anszver.  John  the  Baptist  was  under  the  Mosaic 
economy,  the  new  dispensation  not  having  commenced. 
He  was  but  the  forerunner  of  the  Lord,  a  herald  to  sound 
his  approach.  But  he  gave  the  soldiers  another  direc- 
tion, viz.,  to  "do  violence  to  no  man,"  obedience  to 
which  is  totally  incompatible  with  war,  as  that  is  nothing 
else  but  violence.  Only  hinder  soldiers  from  doing 
violence  to  any  man  and  you  stop  at  once  the  whole 
progress  of  war ;  therefore,  if  the  directions  of  John 
are  insisted  on  as  gospel  authority,  they  will  prove, 
probably,  much  more  against  the  lawfulness  of  war 
than  in  favor  of  it. 

Objection  ninth.  The  Centurion  and  Cornelius  were 
Christians  and  soldiers  and  highly  approved  of  God  for 
their  faith  and  piety ;  nor  were  they  directed  by  Christ 
or  his  apostles  to  renounce  their  profession  ;  therefore 
the  profession  of  arms  is  not  inconsistent  with  Chris- 
tian duty. 

Answer.  They  were  first  soldiers  and  then  Christians  ; 
and  we  have  no  evidence  that  they  continued  in  the 
profession  of  arms  ;  nor  are  we  warranted  to  say  that 


lOO  WAR   INCONSISTENT   WITH 

they  were  not  directed  to  renounce  that  profession,  as 
the  Scriptures  are  silent  on  the  subject,  Peter,  it 
appears,  tarried  a  number  of  days  with  Cornelius,  and 
he  doubtless  explained  to  him  the  spirit  and  precepts 
of  the  gospel ;  and  it  is  very  probable  that  neither 
Cornelius  nor  the  Centurion  continued  soldiers  in  any 
other  sense  than  they  were  soldiers  of  Christ,  as  the 
idolatrous  rites  enjoined  on  the  Roman  soldiers  were 
totally  inconsistent  with  the  Christian  character,  aside 
from  the  unlawfulness  of  war  itself.  Besides,  the  Roman 
soldiers  were  as  often  engaged  in  offensive  as  in  defen- 
sive war;  therefore,  if  the  argument  has  any  force  on 
the  question,  it  will  tolerate  not  only  defensive  but 
offensive  war,  and  also  the  idolatrous  rites  of  the 
Roman  armies. 

.  Objectio7i  tenth.  Our  Lord  paid  tribute  money,  which 
went  to  support  military  power,  but  he  would  not  con- 
tribute to  the  support  of  a  wicked  thing,  therefore  war 
is  not  inconsistent  with  Christianity. 

Ans7uer.  A  distinguished  trait  of  the  Christian  reli- 
gion is  peace.  The  command  is,  "  Follow  peace  with 
all  men."  "  Blessed  are  the  peacemakers :  for  they  shall 
be  called  the  children  of  God." 

Our  Lord  set  the  example  of  giving  no  just  cause  of 
offense  to  any.  Tribute  was  demanded  of  him  unjustly 
according  to  the  existing  laws,  but  lest  fault  should  be 
found,  he  wrought  a  miracle  and  paid  it.  Money  is  a 
temporal  thing,  and  belongs  to  the  governments  of  this 
world,  as  the  various  coins  bear  the  ensign  of  the  nation 
by  whom  they  were  made  ;  but  the  Christian's  treasure 
is  not  in  this  world,  and  when  the  rulers  of  this  world 


THE   RELIGION   OF   JESUS    CHRIST  lOl 

call  for  that  which  bears  their  own  image  and  super- 
scription, Christians  have  no  right  to  withhold  from 
them  their  dues,  for  they  must  "  render  to  Caesar  the 
things  that  are  Cassar's."  For  this  cause  they  ought  to 
pay  tribute  and  resign  up  temporal  things  without  a 
murmur  to  temporal  governments,  and  leave  it  with 
Caesar  to  manage  the  things  of  Caesar.  Thus  far  are 
Christians  warranted  to  act,  from  the  example  of  Christ 
and  the  precepts  of  the  gospel ;  but  how  does  the  law- 
fulness of  war  follow  from  Christians  rendering  to 
Caesar  his  due?  Is  it  because  some  of  the  money  goes 
to  support  war  ?  Probably,  of  the  money  which  our 
Lord  paid  as  much  went  to  the  support  of  idolatry  and 
the  games  of  the  day  as  to  the  support  of  war.  Now 
if  the  argument  is  sound,  we  may  not  only  prove  by  it 
the  lawfulness  of  war  but  the  lawfulness  of  idolatry 
and  many  other  abominable  things  practiced  by  the 
heathen  governments. 

Objtxtion  eleventh.  Our  Lord,  just  before  his  cruci- 
fixion, commanded  his  disciples  to  take  swords,  and,  if 
any  were  destitute,  to  sell  their  garments  and  procure 
them,  as  they  would  no  longer  have  his  personal  pres- 
ence to  protect  them ;  and  as  they  were  to  encounter 
great  trials  and  difficulties,  they  must,  besides  relying 
on  providence,  take  all  prudent  means  for  their  defense 
and  preservation. 

Anszver.  That  our  Lord  did  not  direct  them  to  take 
swords  for  self-defense  is  evident  because  he  told  them 
that  two  were  enough,  and  because  the  disciples  never 
made  any  use  of  them  after  their  Master  directed  Peter 
to    put  up  his  and  pronounced  a  penalty  on  all  who 


I02  WAR    INCONSISTENT   WITH 

should  have  recourse  to  swords  afterwards.  But  the 
design  seems  to  have  been  to  show  by  example  in  the 
most  trying  situation  where  self-defense  was  justifiable, 
if  in  any  case,  that  the  use  of  the  sword  was  utterly 
prohibited  under  the  gospel  economy,  and  to  show  the 
criminality  and  danger  of  ever  using  deathly  weapons 
against  mankind  afterwards.  If  Christ's  kingdom  had 
been  of  this  world,  then,  he  tells  us,  his  servants  would 
have  fought ;  but  his  kingdom  being  not  of  this  world, 
the  weapons  of  their  warfare  were  not  carnal  but 
spiritual.  He  therefore  rebuked  them  for  their  mis- 
taken zeal,  healed  the  wound  they  made,  and  forbade 
the  use  of  the  sword. 

Objection  tivelftJi.  Christians  are  commanded  to  be 
in  subjection  to  civil  rulers  who  are  God's  ministers  to 
execute  wrath  on  the  wicked  and  are  ministers  of  good 
to  the  church  ;  therefore  Christians  are  bound  to  take 
the  sword  at  their  command  ;  for  civil  government  is 
ordained  of  God  and  civil  rulers  are  not  to  bear  the 
sword  in  vain,  and  Christians  may  lawfully  do  what  God 
ordains  to  be  done. 

Aftswcr.  That  civil  government,  so  called  in  distinc- 
tion from  religious  government,  is  ordained  by  God  is 
fully  admitted,  and  also  that  God  ordains  whatsoever 
comes  to  pass.  But  there  is  a  great  difference  between 
his  decretive  and  his  preceptive  will.  The  former  is 
not  a  rule  of  duty  for  man  without  the  latter  ;  the  latter  . 
is  always  a  rule  of  duty.  This  fact  might  be  proved  by 
a  multitude  of  instances  from  Scripture.  Persons  there- 
fore may  be  very  wicked  in  doing  what  God  ordains  to 
be  done,  if  they  act  without  his  command. 


THE    RELIGION    OF   JESUS    CHRIST  103 

That  civil  governments  and  civil  rulers  exist  only  by 
God's  decretive  will,  which  is  fulfilled  by  his  providence 
and  not  by  his  preceptive  will,  is  evident  because  God 
has  never  authorized  the  appointment  of  them  or  given 
any  precepts  or  any  commands  as  a  code  of  laws  to  any 
denomination  or  class  of  people  as  such,  distinct  from 
his  own  covenant  people  or  church  ;  and  this  fact  I  beg 
leave  to  submit  as  a  conclusive  evidence  that  civil  gov- 
ernments and  civil  rulers  exist  only  by  God's  decretive 
will  and  not  by  his  preceptive  will.  Under  the  ancient 
dispensation  no  laws  or  directions  were  given  to  any 
class  of  men,  as  such,  other  than  God's  own  covenant 
people  or  church,  unless  some  special  commands  on 
singular  occasions,  or  the  general  command  to  repent 
and  turn  to  God,  be  excepted. 

The  king  on  the  throne  of  Israel  was  as  truly  an 
ofificer  in  the  church  of  God  as  the  high  priest  who 
entered  into  the  holy  of  holies.  Both  were  set  apart 
and  anointed  with  the  holy  oil,  at  the  command  of  God, 
and  both  were  types  of  the  Son  of  God.  The  king  as 
much  typified  his  kingly  office  as  the  priest  did  his 
priestly  office.  Both  were  necessary  parts  of  that  com- 
plete shadow  of  good  things  then  to  come. 

Under  the  gospel  dispensation  no  authority  from 
God  is  to  be  found  for  appointing  and  setting  apart 
civil  rulers,  nor  are  there  any  directions  given  to  civil 
rulers,  as  such,  how  to  conduct  in  their  office,  unless 
those  who  rule  in  the  church  are  called  civil  rulers. 
All  the  precepts  and  directions  in  the  gospel,  excepting 
such  as  were  special  (as  those  which  related  only  to  the 
apostles)  or  such  as  are  universal  (relating  alike  to  all 


I04  WAR    INCONSISTENT    WITH 

men),  are  given  to  the  disciples  as  members  of  Christ's 
kingdom,  who  are  not  of  this  world,  even  as  he  was  not 
of  this  world. 

The  Son  of  God  came  into  the  world  to  set  up  the 
kingdom  of  heaven,  which  is  a  perfect  and  everlasting 
kingdom  and  distinct  from  all  other  kingdoms  which 
are  to  be  destroyed  to  give  place  to  his  divine  and 
heavenly  reign.  He  came  in  the  likeness  of  men,  sin 
excepted,  and  laid  down  his  life  a  ransom  for  the 
world,  and  then  rose  a  triumphant  conqueror,  and  in  the 
complex  character  of  God  and  man,  as  Mediator,  he 
took  the  universe,  his  purchased  possession,  into  his 
hands  as  a  lawgiver,  judge,  and  rewarder.  He  took  the 
scepter  when  it  departed  from  Judah,  and  is  exalted  far 
above  all  principality  and  power  and  might  and  dominion, 
and  has  a  name  above  every  name,  all  executive  power 
in  heaven  and  earth  being  given  to  him  as  Mediator. 
Thus,  as  Mediator,  the  kingdom  of  heaven  is  his  king- 
dom. He  reigns  not  only  as  King  of  kings  and  Lord  of 
lords  but  seated  on  the  throne  of  his  father  David,  he  is 
forever  King  in  Zion  and  is  head  over  all  things  to  his 
church.  His  kingdom  is  not  of  this  world,  neither  are 
his  subjects  of  this  world,  though  some  of  them  are  in  it. 

He  sent  out  his  disciples  to  appear  in  a  distinct  char- 
acter from  the  world  and  to  be  a  light  to  it  by  imitating 
his  example  and  by  exhibiting  his  spirit  and  temper. 
They  ought  not  to  say,  as  the  Jews  did,  that  they  have 
no  king  but  Caesar,  for  they  have  an  everlasting  King 
and  kingdom  and  laws  perfect  and  eternal.  They  should, 
therefore,  set  their  affections  on  things  above  and  not 
on  things  beneath. 


THE    RELIGION    OF   JESUS   CHRIST  105 

While  the  kingdoms  of  this  world  exist,  Christians 
must  remain  in  captivity  to  them  and  must  obey  all  their 
laws  which  are  not  contrary  to  the  laws  of  the  gospel ; 
otherwise  they  cannot  remain  peaceful,  harmless,  and 
blameless  in  the  midst  of  a  wicked  world  before  whom 
they  must  shine  as  lights. 

Though  the  church  is  now  in  captivity,  yet  her  redemp- 
tion draweth  nigh,  for  God  will  soon  "overthrow  the 
throne  of  kingdoms,"  and  the  thrones  will  be  cast  down 
and  the  princes  of  this  world  will  come  to  naught.  The 
stone  which  was  cut  out  of  the  mountain  without  hands 
will  dash  them  to  pieces,  as  the  potter's  vessel  is  shivered, 
and  will  become  a  great  mountain  and  fill  the  whole 
earth ;  then  the  kingdom  and  the  dominion  and  the 
greatness  of  the  kingdom  under  the  whole  heaven  shall 
be  given  to  the  people  of  the  saints  of  the  most  high 
God  whose  kingdom  is  an  everlasting  kingdom  and  of 
whose  dominion  there  shall  be  no  end. 

Though  God,  by  his  decree,  has  ordained  civil  gov- 
ernments and  established  kingdoms,  and  will  by  his 
providence  make  them  subservient  to  the  good  of  his 
church  and  people,  and  notwithstanding  it  is  the  duty 
of  Christians  to  be  in  subjection  to  them  and  pay  tribute, 
yet  it  does  not  follow  that  their  genius  and  laws  may 
not  often  be  contrary  to  the  genius  and  laws  of  the 
gospel,  and  when  they  are  so  Christians  must  not  obey 
them  nor  count  their  lives  dear  to  themselves.  It 
should  be  distinctly  remembered  that  when  Christians 
were  exhorted  and  commanded  to  be  obedient  to  civil 
rulers,  they  were  under  heathen,  idolatrous,  civil  gov- 
ernments,  and    those    civil   governments  were    by  no 


I06  WAR    INCONSISTENT   WITH 

means  congenial  with  the  spirit  and  precepts  of  the 
gospel  ;  still  Christians  were  commanded  to  be  in  sub- 
jection to  them  ;  not,  however,  without  limitation,  for 
they  utterly  refused  obedience  in  many  instances  and 
nobly  suffered  or  died  as  martyrs. 

Thus  civil  government  may  be  an  ordinance  of  God, 
may  be  subservient  to  the  good  of  the  church,  may  be 
an  instrument  in  God's  hands  of  executing  his  wrath, 
and  Christians  may  be  bound  to  obey  magistrates  in  all 
things  not  contrary  to  the  gospel ;  and  yet  it  will  not 
follow  that  Christians  may  consistently  with  the  gospel 
take  up  the  sword  or  do  anything  to  countenance  war. 

If  it  be  the  duty  of  Christians  to  take  the  sword  and 
enter  the  field  of  battle  at  the  command  of  their  civil 
rulers,  then  there  could  be  no  impropriety  in  having 
armies  wholly  made  up  of  real  Christians,  especially 
since  it  is  the  duty  of  every  man  to  become  a  Christian  ; 
and  as  professing  Christian  nations  are  almost  con- 
stantly fighting  each  other,  it  would  be  perfectly  proper 
for  hosts  of  pious  saints  to  be  daily  engaged  in  shed- 
ding each  other's  blood.  But  how  would  it  appear,  how 
does  it  appear,  for  those  who  have  drunk  into  the  same 
peaceful  and  heavenly  spirit,  who  are  united  together 
by  the  tender  ties  of  the  Redeemer's  blood,  who  are  all 
members  of  the  same  family,  and  who  hope  through 
divine  grace  to  dwell  together  in  everlasting  love  and 
blessedness,  to  be  fighting  one  another  here  with 
relentless  fury.-* 

Let  us  contemplate  the  subject,  in  this  point  of  view, 
a  little  further.  Suppose  an  English  and  an  American 
frigate  in  the  time  of  war,  both  manned  entirely  with 


THE    RELIGION    OF    JESUS    CHRIST  107 

real  Christians,  should  meet  iu  a  neutral  port.  Ought 
they  not  then  to  conduct  towards  each  other  as  brethren 
of  one  common  Lord?  As  they  are  all  members  of  the 
same  family  and  have  all  been  redeemed  by  the  same 
blood,  and  sanctified  by  the  same  divine  spirit,  they 
surely  must  have  the  most  tender  affection  for  each 
other,  and  it  would  be  highly  proper  for  them  to  meet 
together  for  Christian  fellowship,  worship,  and  com- 
munion. Suppose,  then,  that  they  occasionally  go  on 
board  each  other's  ships  for  religious  worship  ;  that 
their  chaplains  lead  in  their  devotions,  using  such  peti- 
tions as  these  —  praying  that  they  may  be  all  of  one 
heart  and  one  mind  in  the  knowledge  of  Christ,  knit 
together  in  the  bonds  of  Christian  love ;  that  they  may 
have  much  of  the  wisdom  from  above  which  is  first 
pure,  then  peaceable,  gentle,  easy  to  be  entreated  ;  that 
they  may  do  good  to  all  as  they  have  opportunity,  espe- 
cially to  the  household  of  faith  ;  that  they  may  be  meek 
and  gentle  as  lambs  and  harmless  as  doves ;  that  they 
may  be  kind  and  forgiving  and  that,  like  their  Divine 
Master,  they  may  return  good  for  evil  and  have  their 
affections  on  things  above  and  not  on  things  beneath  ; 
after  which  they  unitedly  partake  of  the  symbols  of 
Christ's  broken  body  and  shed  blood,  and  then  part 
with  the  tenderest  tokens  of  Christian  fellowship  and 
love.  They  leave  the  port  and  meet  again  at  sea.  It 
now  becomes  their  duty,  on  the  principles  of  war,  instead 
of  meeting  as  Christian  brethren,  to  meet  as  raging 
tigers  and  discharge  the  flaming  engines  of  death  on 
each  other  ;  and  in  order  to  perform  ♦'  their  duty  to 
their  God  and  country,"  they  must  exert  all  their  power 


Io8  WAR    INCONSISTENT   WITH 

and  skill  to  destroy  one  another.  The  dreadful  struggle 
and  carnage  must  be  continued  by  both  parties  as  long 
as  both  can  fight.  When  half  of  their  crews  are  wal- 
lowing in  their  blood  and  expiring  in  agonies,  a  violent 
effort  must  be  made  by  one  or  both  to  board  the  other 
and  end  the  contest  sword  in  hand.  Those  hands  which 
recently  saluted  each  other  with  Christian  love  now 
plunge  the  envenomed  steel  into  their  brethren's  bosoms. 
At  length  one  is  vanquished  and  yields  to  the  other. 
Those  who  remain  alive  after  the  conflict  again  unite 
in  prayer  and  give  thanks  to  God  that  he  has  given 
them  courage  and  strength  to  fight  so  nobly,  and  that 
he  has  shielded  their  lives  in  the  hour  of  battle.  Thus 
they  again  resume  their  Christian  fellowship  and  com- 
munion. This  mutual  fellowship,  communion,  and  love 
are  perfectly  consistent  with  Christian  character  and 
are  required  by  it.  The  conduct  which  has  been  sup- 
posed as  enemies  when  fighting  is  also  entirely  consist- 
ent with  the  principles  of  war  and  with  the  character 
of  warriors,  and  is  such  as  would  be  highly  applauded 
and  admired  by  the  world.  But  is  it  not  obviously  and 
perfectly  absurd  and  perfectly  incompatible  with  the 
principles  of  the  gospel  for  Christians  to  act  in  this 
twofold  character.''  If,  however,  it  is  the  duty  of  Chris- 
tians to  obey  the  command  of  their  rulers  and  engage 
in  war,  then  it  would  be  perfectly  proper  for  what  has 
been  supposed  to  take  place.  Christians  may  one  day 
surround  the  table  of  the  Lord  together,  and  the  next 
kill  and  destroy  each  other. 

The  god  of  this  world,  not  being  yet  chained  down 
to  hell,  deceives  the  nations  and  gathers  them  together 


THE    RELIGION   OF   JESUS    CHRIST  109 

to  battle ;  but  the  children  of  peace,  the  citizens  of  Zion, 
ought  not  to  mingle  with  them  or  listen  to  the  deceiver. 
They  should  take  to  themselves  not  carnal  weapons  but 
the  whole  armor  of  God,  that  they  may  be  able  to  stand 
in  an  evil  day  and  to  quench  all  the  fiery  darts  of  Satan. 

Objection  thirteenth.  To  deny  the  right  of  the  magis- 
trate to  call  on  his  subjects  to  take  the  sword  is  to  deny 
that  he  is  an  avenger  to  execute  wrath,  though  the 
gospel  expressly  declares  that  he  is. 

Answer.  This  conclusion  does  not  follow  unless  it  is 
a  fact  that  God  cannot  and  does  not  actually  make  him 
the  instrument  of  doing  it,  by  his  providence,  without 
his  command  ;  for,  as  we  have  already  observed,  men 
may  fulfill  the  decrees  of  God  under  his  providence, 
without  his  command,  and  be  very  criminal  in  the  deed. 
God  raised  up  the  king  of  Assyria  and  made  him  the 
rod  of  his  anger,  to  chastise  his  people  and  to  execute 
wrath  upon  the  ungodly  nations  around.  "  Howbeit  he 
meant  not  so,  but  it  was  in  his  heart  to  eut  ^'^  nations 
not  a  few."  And  God  declared,  with  reference  to  him, 
"  that  when  he  had  performed  his  whole  work  he  would 
punish  the  fruit  of  his  stout  heart  and  the  glory  of  his 
high  looks."  It  will  not  be  contended  that  warlike 
nations  arc  commanded  by  God  to  destroy  and  trample 
down  the  nations  of  the  earth  as  the  dust  of  their  feet ; 
yet,  when  they  do  so,  they  doubtless  fulfill  his  high 
decree  and  are  avengers  to  execute  his  wrath  on  a 
wicked  world. 

The  beast  represented  in  the  Revelation  with  seven 
heads  and  ten  horns  has  generally  been  considered  as 
an  emblem  of  nations.    These  ten  horns,  or  powers,  are 


no  WAR   INCONSISTENT   WITH 

to  hate  the  great  harlot  of  Babylon  ;  to  eat  her  flesh 
and  burn  her  with  fire;  and  though  they  destroy  the 
greatest  enemy  of  the  church,  and  in  this  way  are  min- 
isters of  good  to  her,  yet  they  receive  their  power  and 
their  seat  and  their  authority  from  the  old  serpent,  the 
dragon.  And  a  magistrate  or  king  may  be  a  minister 
of  good  to  the  church  and  an  avenger  to  execute  wrath, 
and  still  be  very  wicked  in  the  deed  and  use  very 
unlawful  means  to  accomplish  the  end.  While  he  ful- 
fills the  decree  of  Heaven,  he  acts  not  in  obedience  to 
the  command  of  God,  but  to  the  dictates  of  his  own 
lusts  and  passions. 

Objection  fourteenth.  The  passages  of  Scripture  which 
have  been  quoted  against  retaliation  and  which  incul- 
cate love  to  enemies  and  the  returning  of  good  for  evil 
have  reference  to  individuals  in  their  conduct  towards 
each  other,  but  have  no  relation  to  civil  government  and 
are  not  intended  as  a  rule  of  duty  for  one  nation  towards 
another;  they  therefore  have  no  bearing  on  the  sub- 
ject of  war. 

Anszvcr.  Those  precepts  of  the  gospel  appear  to  be 
binding  universally  without  any  limitation,  and  men 
have  no  risrht  to  limit  that  which  God  has  not  limited. 
If  the  commands  of  the  gospel  are  binding  upon  every 
one  in  his  individual  capacity,  then  they  must  be  bind- 
ing upon  every  one  in  any  collective  body,  so  that 
whatever  is  morally  wrong  for  every  individual  must 
be  equally  wrong  for  a  collective  body ;  and  a  nation  is 
only  a  large  number  of  individuals  united  so  as  to  act 
collectively  as  one  person.  Therefore,  if  it  is  criminal 
for  an  individual  to  lie,  steal,  quarrel,  and  fight,  it  is  also 


THE    RELIGION    OF    JESUS    CHRIST  m 

criminal  for  nations  to  lie,  steal,  quarrel,  and  fight.  If 
it  is  the  duty  of  an  individual  to  be  kind  and  tender- 
hearted and  to  have  a  forgiving  and  merciful  disposition, 
it  is  likewise  the  duty  of  nations  to  be  kind,  forgiving, 
and  merciful.  If  it  is  the  duty  of  an  individual  to  return 
good  for  evil,  then  it  is  the  duty  of  nations  to  return 
good  for  evil. 

It  is  self-evident  that  individuals  cannot  delegate 
power  to  communities  which  they  do  not  possess  them- 
selves. Therefore,  if  every  individual  is  bound  to  obey, 
the  precepts  of  the  gospel  and  cannot  as  an  individual 
be  released  from  the  obligation,  then  individuals  have 
no  power  to  release  any  collective  body  from  that  obli- 
gation. To  say  that  God  has  given  to  nations  a  right  to 
return  evil  for  evil  is  begging  the  question,  for  it  does 
not  appear  and  cannot  be  shown  that  God  has  restricted 
the  precepts  of  the  gospel  to  individuals,  or  that  he  has 
given  any  precepts  to  nations  as  such,  or  to  any  other 
community  than  his  own  covenant  people  or  church.  This 
objection  makes  government  an  abstraction  according 
with  the  common  saying," Government  is  without  a  soul." 

No  practice  has  a  more  corrupt  tendency  than  that 
of  attempting  to  limit  the  Scriptures  so  as  to  make 
them  trim  with  the  corrupt  practices  of  mankind.  Who- 
ever, for  the  sake  of  supporting  war,  attempts  to  limit 
these  precepts  of  the  gospel  to  individuals  and  denies 
that  they  are  binding  upon  nations  destroys  one  of  the 
main  pillars  by  which  the  lawfulness  of  war  is  upheld. 
The  right  of  nations  to  defend  themselves  with  the 
sword  is  argued  on  the  supposed  right  of  individual 
self-preservation  ;  as  it  is  said  to  be  right  for  individuals 


112  WAR    INCONSISTENT   WITH 

to  defend  themselves  with  deathly  weapons,  so  it  is  law- 
ful for  nations  to  have  recourse  to  the  sword  for  defense 
of  their  rights.  But  if  these  passages  are  applicable  to 
individuals  and  prohibit  them  from  acts  of  retaliation, 
and  if  the  rights  of  nations  are  founded  on  the  rights 
of  individuals,  then  nations  have  no  right  to  retaliate 
injury. 

Objectio7i  fifteenth.  Christians,  with  comparatively 
few  exceptions,  have  not  doubted  the  lawfulness  of 
war,  and  many  have  actually  fought  and  bled  on  the 
field  of  battle  and  considered  themselves  in  the  way 
of  their  duty.  And  shall  all  our  pious  forefathers  be 
condemned  for  engaging  in  war .-' 

Answer.  It  is  admitted  that  many  pious  people  have 
engaged  in  war,  but  they  might  have  been  in  an  error 
on  this  subject  as  well  as  on  many  other  subjects. 
Many  of  our  pious  forefathers  engaged  in  the  slavery 
of  their  fellow-men,  and  thought  themselves  in  the  way 
of  their  duty ;  but  does  it  follow  that  they  were  not  in 
an  error .-'  The  circumstance  that  multitudes  defend  a 
sentiment  is  no  certain  evidence  of  its  truth.  Some  of 
the  reformers  were  objected  to  because  the  multitude 
were  against  them.  Popularity,  however,  ever  has 
influenced  and  ever  will  influence  mankind  more  than 
plain  gospel  duty,  until  the  earth  shall  be  filled  with 
the  abundance  of  peace.  But  notwithstanding  this,  it 
is  not  right  to  follow  the  multitude  to  do  evil.  All 
ought  to  remember  that  they  have  no  right  to  follow  the 
example  of  any  one  any  further  than  that  example  coin- 
cides with  the  example  of  Christ  or  the  precepts  of  the 
gospel  ;  all  other  standards  are  fallible  and  dangerous. 


THE   RELIGION   OF  JESUS   CHRIST  113 

If  real  Christians  have,  from  mistaken  zeal,  prayed 
against  each  other  and  fought  each  other  and  shed  each 
other's  blood,  this  does  not  justify  war. 

Objection  sixteenth.  If  Christians  generally  should 
adopt  these  sentiments,  it  would  be  impossible  for  them 
to  subsist  in  this  world  in  its  present  state,  and  if  they 
did  continue  it  must  be  in  abject  slavery.  They  would 
become  hewers  of  wood  and  drawers  of  water  to  the 
tyrannical  and  oppressive,  and  would  only  encourage 
them  in  their  deeds  of  wickedness.  The  injustice  of 
men  must  be  restrained  or  the  earth  will  again  be  filled 
with  violence.  The  necessity  of  the  case  is  such  that 
mankind  would  be  warranted  to  take  up  arms  to  main- 
tain their  rights  and  repel  oppressors,  if  the  Scriptures 
were  silent  on  the  subject.^ 

Answe7'.  We  have  the  history  of  the  heathen  world 
to  teach  us  what  mankind  are  without  the  light  of  reve- 
lation. They  are  full  of  all  unrighteousness,  covetous- 
ness,  maliciousness  ;  full  of  enmity,  murder,  debate, 
deceit,  malignity ;  they  are  proud,  boasters,  without 
natural  affection,  implacable,  unmerciful.  Now  the  very 
design  of  the  gospel  is  to  subdue  and  overcome  these 
abominable  passions  and  dispositions  ;  not  however  by 
returning  violence  for  violence  but  by  producing  vir- 
tues directly  contrary.  The  great  duty  of  Christians  is 
to  be  a  light  to  this  wicked  world  by  exhibiting  in  their 
conduct  and  conversation  the  spirit  and  temper  of  the 
gospel.  If  such  were  the  practice  of  Christians,  we  have 
reason  to  believe  that  wicked  men  would  be  overawed  and 

1  All  these  objections  introduced  are  carefully  selected  from  some  of 
the  ablest  advocates  for  the  lawfulness  of  war. 


114  WAR   INCONSISTENT   WITH 

deterred  from  their  violence  in  a  great  measure.  Besides, 
if  all  real  Christians  should  utterly  refuse  to  bear  arms 
for  the  destruction  of  their  fellow-men,  it  would  greatly 
diminish  the  strength  and  boldness  of  warlike  nations, 
so  that  it  would  be  impracticable  for  them  to  prosecute 
war  with  the  vigor  and  fury  that  they  now  do. 

But  if  the  gospel  prohibits  war,  then  to  urge  the  ne- 
cessity of  the  case  against  the  commands  of  God  is 
open  rebellion  against  his  government  as  well  as  total 
distrust  of  his  word  and  providence. 

If  Christians  live  in  habitual  obedience  to  God's  com- 
mands, they  have  the  promise  that  all  things  shall  work 
together  for  their  good,  and  they  have  no  reason  to  fear 
them  that  kill  the  body  and  after  that  "  have  no  more 
that  they  can  do." 

It  is  strange  that  Christians  should  have  so  great  a 
reluctance  to  suffer  inconvenience  in  worldly  things  for 
the  sake  of  the  gospel.  The  scoffs  and  persecutions  of 
the  world  and  the  fear  of  the  loss  of  worldly  things  are 
powerful  barriers  against  Christian  warfare.  The  gos- 
pel teaches  us  that  all  who  live  godly  in  Christ  Jesus 
shall  suffer  persecution,  and  that  through  much  tribula- 
tion the  saints  must  enter  into  the  kingdom  of  heaven; 
and  is  it  not  plainly  owing  wholly  to  their  conformity 
to  the  world  that  they  now  suffer  so  little  persecution 
and  practice  so  little  self-denial  .-^  If  there  is  reserved 
for  them  an  eternal  weight  of  glory,  what  if  they,  like 
their  Divine  Master,  should  not  have  where  to  lay  their 
heads .-'  If  they  are  to  inherit  a  crown  of  immortal 
glory,  what  if  they  are  called  to  suffer  the  loss  of 
earthly  things  ?     If  they  are  hereafter  to  reign  as  kings 


THE   RELIGION   OF   JESUS   CHRIST  115 

and  priests  unto  God,  what  if  they  are  not  ranked  among 
the  great  and  honorable  of  the  earth  ?  If  they  suffer 
with  Christ,  then  will  they  also  reign  with  him  ;  but  if 
they  deny  him,  he  also  will  deny  them  ;  and  if  they  are 
ashamed  of  him,  he  will  also  be  ashamed  of  them  before 
his  Father  and  the  holy  angels.  Let  Christians  then 
obey  his  commands  and  trust  to  his  protection  while 
they  resolutely  abstain  from  the  wicked  practices  of 
the  world. 

Objection  seventeenth.  It  is  the  duty  of  mankind  to 
use  means  for  the  preservation  of  life  and  liberty;  they 
must  till  the  ground,  if  they  expect  a  crop.  It  would  be 
presumptuous  for  them  to  pray  for  and  to  expect  their 
daily  bread  without  using  such  means  as  God  has  put 
in  their  power  to  obtain  it ;  and  it  would  be  equally 
presumptuous  to  expect  the  preservation  of  their  lives 
and  liberties  without  using  such  means  to  preserve  and 
defend  them  as  God  has  put  into  their  hand  ;  they 
must  act  as  well  as  pray. 

Afiszver.  That  using  means  is  the  duty  of  Christians, 
there  can  be  no  doubt  ;  but  they  must  be  such  as  God 
has  appointed,  and  not  such  as  human  wisdom  may 
dictate.  There  is  no  dispute  as  to  the  propriety  of 
using  means,  but  only  as  to  the  kind  of  means  which 
Christians  ought  to  use.  The  weapons  of  their  warfare 
are  not  carnal,  but  spiritual,  and  they  are  mighty 
through  God  to  the  pulling  down  the  strongholds  of 
sin  and  Satan.  It  is  often  said.  If  you  wish  to  put  a 
stop  to  war,  spread  the  gospel  through  the  world.  We 
would  inquire.  If  the  gospel  tolerates  war,  how  will  its 
universal  diffusion  put  a  stop  to  war.'' 


Il6  WAR   INCONSISTENT   WITH 

As  has  already  been  observed,  it  would  be  open  rebel- 
lion to  do  what  God  has  forbidden,  and  high-handed 
presumption  to  ask  his  aid  in  the  things  which  he  has 
prohibited. 

Objection  cightectith.  Some  ecclesiastical  historians 
inform  us  that  Christians  in  the  early  ages  of  the  church, 
though  they  contended  so  firmly  for  the  faith  as  to 
suffer  martyrdom  rather  than  submit  to  idolatry,  yet 
did  not  refuse  to  bear  arms  in  defense  of  their  country, 
even  when  called  upon  by  heathen  magistrates,  and 
their  example  ought  to  have  weight  with  us. 

Answer.  The  testimony  of  the  early  Fathers  is  enti- 
tled to  regard,  but  must  not  be  considered  as  infallible 
authority,  for  they  were  men  of  like  passions  with  others 
and  cannot  be  followed  safely  any  farther  than  they 
followed  Christ.  But  the  weight  of  their  testimony  on 
the  subject,  I  apprehend,  will  be  found  to  stand  directly 
against  the  lawfulness  of  war  on  Christian  principles. 

Erasmus,  who  was  an  eminent  scholar,  and  who  was 
probably  as  well  acquainted  with  the  sentiments  of  the 
primitive  Fathers  as  any  modern  writer,  in  his  Anti- 
polemos,  or  Plea  against  War,  replies  to  the  advocates 
of  war  as  follows  :  "  They  further  object  those  opinions 
or  decrees  of  the  Fathers  in  which  war  seems  to  be 
approved.  Of  this  sort  there  are  some,  but  they  are 
only  late  writers,  who  appeared  when  the  true  spirit  of 
Christianity  began  to  languish,  and  they  are  very  few; 
wdiile,  on  the  other  hand,  there  are  innumerable  ones 
among  the  writers  of  acknowledged  sanctity  which 
absolutely  forbid  war  ;  and  why  should  the  few  rather 
than  the  many  intrude  themselves  into  our  mind  .''  " 


THE    RELIGION    UF    JESUS    CHRIST  117 

Barclay,  who  examined  the  writings  of  the  Fathers 
on  this  subject,  says,  "  It  is  as  easy  to  obscure  the  sun 
at  midday  as  to  deny  that  the  primitive  Christians 
renounced  all  revenge  and  war." 

Clarkson,  who  also  examined  the  Fathers,  declares 
that  "  every  Christian  writer  of  the  second  century  who 
notices  the  subject  makes  it  unlawful  for  Christians  to 
bear  arms." 

Clarkson  has  made  copious  extracts  from  the  writings 
of  the  Fathers  against  war,  a  few  of  which,  as  quoted 
by  him  and  others,  shall  be  inserted  here. 

Justin  Martyr  and  Tatian  both  considered  the  devil 
the  author  of  war. 

Justin  Martyr,  while  speaking  of  the  prophecies  relat- 
ing to  the  days  of  peace,  says,  "That  this  prophecy  is 
fulfilled  you  have  good  reason  to  believe,  for  we  who  in 
times  past  killed  one  another  do  not  now  fight  with  our 
enemies."  Clarkson  adds,  "It  is  observable  that  the 
word  'fight'  does  not  mean  to  strike,  beat,  or  give  a 
blow,  but  to  fight  in  war  ;  and  the  word  '  enemy '  does 
not  mean  a  common  adversary  who  has  injured  us,  but 
an  enemy  of  state." 

Irenaeus  says  that  Christians  in  his  day  "  had  changed 
their  swords  and  their  lances  into  instruments  of  peace, 
and  that  they  knew  not  how  to  fight." 

Maximilian  and  a  number  of  others  in  the  second 
century  actually  suffered  martyrdom  for  refusing,  on 
gospel  principles,  to  bear  arms. 

Celsus  made  it  one  of  his  charges  against  the  Chris- 
tians that  they  refused  to  bear  arms  for  the  Emperor. 
Origen,  in  the  following  century,  admitted  the  fact  and 


Il8  WAR    INCONSISTENT    WITH 

justified  the  Christians  on  the  ground  of  the  unlawful- 
ness of  war  itself. 

Tertullian,  in  his  discourse  to  Scapula,  tells  us  "  that 
no  Christians  were  to  be  found  in  the  Roman  armies." 

In  his  declaration  on  the  worship  of  idols  he  says, 
"  Though  the  soldiers  came  to  John  and  received  a 
certain  form  to  be  observed,  and  though  the  Centurion 
believed,  yet  Jesus  Christ,  by  disarming  Peter  disarmed 
every  soldier  afterwards  ;  for  custom  can  never  sanction 
an  illicit  act." 

Again,  in  his  Soldiers  Garland,  he  says:  "Can  a 
soldier's  life  be  lawful,  when  Christ  has  pronounced 
that  he  who  lives  by  the  sword  shall  perish  by  the 
sword.''  Can  one  who  professes  the  peaceable  doctrine 
of  the  gospel  be  a  soldier  when  it  is  his  duty  not  so 
much  as  to  go  to  law.-*  And  shall  he  who  is  not  to 
avenge  his  own  wrongs  be  instrumental  in  bring- 
ing others  into  chains,  imprisonment,  torment,  and 
death.?" 

He  tells  us,  also,  that  the  Christians  in  his  day  were 
sufificiently  numerous  to  have  defended  themselves  if 
their  religion  had  permitted  them  to  have  recourse  to 
the  sword. 

There  are  some  marvelous  accounts  of  Christian  sol- 
diers related  by  Eusebius ;  but  Valesius,  in  his  annota- 
tions on  these  accounts,  has  abundantly  proved  them 
to  be  fabulous,  though  he  was  not  opposed  to  war  and 
could  have  had  no  other  object  but  to  support  the 
truth.  Eusebius,  in  his  orations  on  Constantine,  uses 
such  extravagant  adulation,  which  falls  but  little  short 
of  idolatry,  that  his  account  of  Christian  warriors  ought 


THE    RELIGION    OF   JESUS    CHRIST  119 

to  be  received  with  great  caution,  especially  when  we 
recollect  that  church  and  state  were,  in  his  day,  united. 

On  the  whole,  it  is  very  evident  that  the  early  Chris- 
tians did  refuse  to  bear  arms,  and  although  one  of  their 
objections  was  the  idolatrous  rites  connected  with  mili- 
tary service,  yet  they  did  object  on  account  of  the 
unlawfulness  of  war  itself. 

We  have  no  good  evidence  of  Christians  being  found 
in  the  armies  until  we  have  evidence  of  great  corruption 
in  the  church.  But  admitting  that  we  had  good  evidence 
that  there  were  professing  Christians  in  the  army  at  an 
early  period  of  the  church,  I  apprehend  it  would  be  of 
little  importance,  for  the  idolatrous  rites  and  ceremonies 
of  the  heathen  armies  were  of  such  a  nature  as  to  be 
totally  inconsistent  with  Christian  character,  and  the 
example  of  idolatrous  Christians  surely  ought  to  have 
no  weight. 

Some  objections  of  less  importance  might  be  stated 
which  have  from  time  to  time  been  made  against  the 
sentiments  here  advocated  ;  but  to  state  and  reply  to 
everything  that  might  be  said  is  not  necessary.  Spe- 
cious objections  have  been  and  still  are  made  to  almost 
every  doctrine  of  Christianity.  Mankind  can  generally 
find  some  plausible  arguments  to  support  whatever  they 
wish  to  believe.  The  pleas  in  favor  of  war  are  very  con- 
genial with  the  natural  feelings  of  the  human  heart,  and 
unless  men  will  examine  with  a  serious,  candid,  and  prayer- 
ful disposition  to  ascertain  the  truth  as  it  is  in  Jesus, 
they  will  be  very  likely  to  imbibe  and  defend  error.^ 

^  The  last  point  American  Christians  will  give  up  is  the  justification 
of  their  fathers  in  the  War  of  the  Revolution. 


I20  WAR    INCONSISTENT 

The  writer,  though  far  from  supposing  that  every- 
thing he  has  said  on  a  subject  that  has  been  so  little 
discussed  is  free  from  error,  is  conscious  of  having 
endeavored  to  examine  it  with  seriousness  and  candor, 
and  feels  satisfied  that  the  general  sentiments  he  has 
advanced  are  according  to  godliness.  He  sincerely 
hopes  that  every  one  who  may  peruse  these  pages  will 
do  it  in  the  meek  and  unbiased  spirit  of  the  gospel, 
and  then  judge  whether  war  can  be  reconciled  with  the 
lamblike  example  of  Christ ;  whether  it  is  really  for- 
giving the  trespasses  of  enemies,  loving  and  doing  them 
good,  and  returning  good  for  evil ;  for  if  it  is  not,  it 
is  unquestionably  inconsistent  with  the  spirit  and  the 
precepts  of  Christianity. 

All  who  earnestly  desire  and  look  for  the  millennial 
glory  of  the  church  should  consider  that  it  can  never 
arrive  until  the  spirit  and  practice  of  war  are  abolished. 
All  who  love  our  Lord  Jesus  Christ  in  sincerity  cannot 
but  ardently  desire  that  wars  may  cease  to  the  ends  of 
the  earth  and  that  mankind  should  embrace  each  other 
as  brethren.  If  so,  is  it  not  their  duty  to  do  all  in  their 
power  to  promote  so  benevolent  an  object.-*  Ought  not 
every  individual  Christian  to  conduct  in  such  a  manner 
that  if  every  other  person  imitated  his  example  it  would 
be  best  for  the  whole.?  If  so,  would  they  not  immedi- 
ately renounce  everything  that  leads  to  wars  and  fight- 
ings and  embrace  everything  which  would  promote  that 
glorious  reign  of  righteousness  and  peace  for  which 
they  earnestly  hope,  long,  and  pray.-*  "The  work  of 
righteousness  shall  be  peace,  and  the  effect  of  right- 
eousnesss,  quietness  and  assurance  forever." 


HYMN 


SUGGESTED    BY   THE    PRECEDING   TRAIN  OF   THOUGHT,   AND  APPENDED 
TO    THE    ORIGINAL    EDITION    OF    THE    ESSAY    ON    WAR 


Great  Sun  of  glory,  rise  and  shine, 

Dispel  the  gloom  of  night  ; 
Let  the  foul  spirits  stretch  their  wings, 

And  fly  before  thy  light. 

Rebuke  the  nations,  stop  their  rage, 

Destroy  the  warrior's  skill. 
Hush  all  the  tumults  of  the  earth; 

O  speak  !  say,  "  Peace,  be  still." 

Break,  break  the  cruel  warrior's  sword, 

Asunder  cut  his  bow, 
Command  him  by  thy  sovereign  word 

To  let  the  captives  go. 

No  more  let  heroes'  glory  sound, 
No  more  their  triumphs  tell. 

Bring  all  the  pride  of  nations  down  — 
Let  war  return  to  hell. 

Then  let  thy  blessed  kingdom  come. 

With  all  its  heavenly  train. 
And  pour  thy  peaceful  spirit  down. 

Like  gentle  showers  of  rain. 

121 


122  HYMN 

Then  shall  the  prowling  beasts  of  prey. 
Like  lambs  be  meek  and  mild  ; 

Vipers  and  asps  shall  harmless  twine 
Around  the  weaned  child. 

The  happy  sons  of  Zion  sit 
Secure  beneath  their  vines  ; 

Or,  shadowed  by  their  fig-tree's  tops, 
Shall  drink  their  cheering  wines. 

The  nations  to  thy  scepter  bow, 
And  own  "  thy  gentle  sway"  ; 

Then  all  the  wandering  tribes  of  men 
To  thee  their  tribute  pay. 

Angelic  hosts  shall  view  the  scene. 
Delighted,  spread  their  wings  ; 

Down  to  the  earth  again  they  fly. 
And  strike  their  lofty  strings. 

The  listening  nations  catch  the  sound, 
And  join  the  heavenly  choir. 

To  swell  aloud  the  song  of  praise, 
And  vie  with  sacred  fire. 

"  Glory  to  God  on  high!  "  they  sound, 

In  strains  of  angels'  mirth  ; 
"Good  will  and  peace"  to  men,  they  sing. 

Since  heaven  is  brought  to  earth. 


THE  MEDIATOR'S  KINGDOM  NOT  OF 
THIS  WORLD:    BUT  SPIRITUAL 

By  an  Inquirer 

The  writer  of  the  following  pages  has,  for  a  considerable  time, 
doubted  the  propriety  of  some  of  the  common  practices  of  Chris- 
tians. To  satisfy  himself  he  has,  if  he  is  not  deceived,  candidly 
and  diligently  examined  the  Scriptures  with  a  view  to  ascertain 
and  practice  the  truth.  After  considerable  inquiry  his  doubts 
increased.  He  then  applied  to  some  highly  respectable  and  pious 
friends,  who  frankly  acknowledged  that  they  had  never  fully  exam- 
ined the  subject,  as  they  had  never  had  any  doubt  concerning  it. 
They  judged  the  matter  weighty  and  advised  him  to  arrange  his 
thoughts  and  commit  them  to  paper.  This  he  has  endeavored  to 
do  as  well  as  a  very  infirm  state  of  body  and  a  press  of  commercial 
business  would  admit.  After  submitting  what  he  had  written  to 
some  of  his  friends,  they  unanimously  advised  him  to  lay  it  before 
the  public,  hoping  that  it  might  have  a  tendency  to  call  the  subject 
into  notice  and  lead  to  a  more  complete  and  full  examination. 
With  this  view  he  has  ventured  to  commit  the  following  sheets  to 
the  press.  He  has  only  to  beg  that  the  Christian  who  may  take 
the  trouble  to  read  them  will  not  be  so  solicitous  to  reply  to  the 
arguments  as  to  examine  and  illustrate  the  truth. 

The  kingdom  of  our  glorious  Mediator  is  but  little 
noticed  in  the  world,  yet  it  is  precious  in  the  eyes  of 
the  Lord.  The  Lord  hath  chosen  Zion.  She  is  the 
redeemed  of  the  Lord.  •  He  hath  said,  he  who  touches 
her  touches  the  apple  of  his  eye.  She  is  purchased  by 
the  blood  of  the  Lamb,  sanctified  by  the  Spirit  of  grace, 

123 


124  THE    MEDIATOR'S    KINGDOM 

and  defended  by  the  arm  of  Omnipotence.  Notwith- 
standing she  may  still  be  covered  with  sackcloth,  the 
days  of  her  mourning  have  an  end.  The  Lord  will  raise 
her  from  the  dust  and  make  her  an  eternal  excellency 
and  the  joy  of  many  generations.  The  mystical  body 
of  Christ  is  composed  of  that  innumerable  company 
which  no  man  can  number,  —  out  of  every  nation  and 
kindred  and  people  and  tongue,  — which  will  finally  stand 
before  the  throne  of  God  and  the  Lamb,  clothed  with 
white  robes  and  palms  in  their  hands.  It  is  but  one 
body,  although  composed  of  many  members.  The 
temple,  which  was  a  symbol  of  the  church,  was  com- 
posed of  many  stones,  although  but  one  building.  The 
spiritual  temple  is  built  of  lively  stones  upon  the  founda- 
tion of  the  apostles  and  prophets,  Jesus  Christ  him- 
self being  the  chief  corner  stone.  This  spiritual  temple 
will  continue  to  rise  under  different  dispensations  until 
the  elect  are  gathered  together  from  the  four  winds  of 
heaven  and  the  top  stone  is  carried  up  with  shouts  of 
Grace,  Grace,  unto  it ! 

The  Mediator's  kingdom  is  not  of  this  world.  "Jesus 
answered.  My  kingdom  is  not  of  this  world :  if  my 
kingdom  were  of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to  the  Jews " 
(John  xviii.  36).  In  remarking  upon  these  words  we  are 
naturally  led  to  consider, 

I.    What  the  Mediator's  kingdom  is. 
II.    Its  nature. 

III.    Its  laws. 
From  which  we  propose  to  make  several  inferences  and 
illustrations  for  improvement. 


NOT  OF  THIS   WORLD:   BUT   SPIRITUAL       125 

Agreeably  to  the  arrangement  of  our  subject,  we 
shall  first  endeavor  to  ascertain  what  the  kingdom  of 
the  Mediator  is  ;  or  that  kingdom  which  he  so  emphat- 
ically calls  "  My  Kingdom,"  in  distinction  from  all  other 
kingdoms.  "Jesus  answered.  My  kingdom — "  Our 
glorious  Mediator  takes  to  himself  the  majesty  of  a 
sovereign  and  claims  a  kingdom.  In  his  mediatorial 
character  he  possesses,  in  an  extensive  sense,  universal 
empire.  He  is  exalted  far  above  all  principality  and 
power  and  might  and  dominion,  and  has  a  name  which 
is  above  every  name.  He  is  King'  of  kings  and  Lord  of 
lords.  He  is  not  only  king  on  his  holy  hill  of  Zion  but 
rules  amongst  the  nations.  He  is,  however,  in  an  appro- 
priate sense,  king  of  saints  under  the  gospel  dispensa- 
tion, as  he  governs  the  worlds  with  a  view  to  his  own 
glory  and  their  exaltation. 

That  the  church,  under  the  gospel  dispensation,  is  in 
a  special  manner  the  kingdom  of  heaven  or  the  king- 
dom which  Christ  so  often  called  his  kingdom  appears 
evident  (it  is  thought)  from  many  passages  of  Scripture. 
The  prophet  Daniel,  while  interpreting  the  symbols  of 
the  four  great  empires  which  were  to  arise  in  the  earth, 
adds  that  "  in  the  days  of  these  kings  shall  the  God  of 
heaven  set  up  a  kingdom  which  shall  never  be  destroyed." 
This  kingdom  could  not  be  the  Church  Universal,  for 
that  was  established  in  the  family  of  Adam  and  had  con- 
tinued without  being  broken  in  a  line  of  holy  men  down 
to  the  prophet's  day.  It  must  therefore  have  a  special 
reference  to  something  future.  When  John  the  Baptist 
came  preaching,  he  said,  "  Repent  ye,  for  the  kingdom 
of  heaven  is  at  hand,"  fully  implying  that  it  had  not 


126  THE    MEDIATOR'S    KINGDOM 

then  commenced.  He  preached  repentance  preparatory 
to  ushering  in  that  kingdom  which  the  God  of  heaven 
was  about  to  set  up.  In  the  days  of  the  fourth  great 
kingdom  mentioned  in  the  prophecy  of  Daniel  the 
Lord  Jesus  Christ  came  into  our  world  to  establish  his 
kingdom.  As  he  entered  upon  his  ministry  he  declared 
that  the  time  was  fulfilled  and  that  the  kingdom  of  God 
was  at  hand.  When  he  first  commissioned  his  disciples 
and  sent  them  forth  to  preach,  he  directed  them  to  say 
to  their  hearers,  "  The  kingdom  of  God  is  come  nigh 
unto  you."  In  speaking  of  John  the  Baptist,  he  says. 
He  was  the  greatest  of  prophets  ;  but  adds,  "  He  that 
is  least  in  the  kingdom  of  God  is  greater  than  he"; 
which  must  be  conclusive  evidence  that  John  the  Bap- 
tist was  not  in  the  kingdom  of  God.  At  the  Last  Sup- 
per, after  our  Lord  had  blessed  and  partaken  of  the 
bread,  he  said  to  his  disciples,  "  I  will  not  any  more 
eat  thereof  until  it  be  fulfilled  in  the  kingdom  of  God." 
In  like  manner,  after  taking  the  cup,  he  said,  "  I  will 
not  drink  of  the  fruit  of  the  vine  until  the  kingdom  of 
God  shall  come."  All  of  which  seems  fully  to  imply 
that  the  kingdom  which  the  God  of  heaven  was  about 
to  set  up  did  not  commence  before  the  gospel  dispen- 
sation. Christ  came  under  the  Mosaic  dispensation, 
that  is,  under  the  law,  to  redeem  those  who  were  under 
the  law,  by  the  sacrifice  of  himself ;  "and  being  found  in 
the  fashion  of  a  man,  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross. 
Wherefore  God  hath  highly  exalted  him,  and  hath  given 
him  a  name  which  is  above  every  name."  After  he 
arose  from  the  dead  he  appeared  to  his  disciples  "  by 


NOT  OF   THIS   WORLD:    BUT   SPIRITUAL       127 

many  infallible  proofs,  being  seen  of  them  forty  days, 
and  speaking  of  the  things  pertaining  to  the  kingdom 
of  God."  "And  Jesus  came  and  spake  unto  them,  say- 
ing, All  power  is  given  unto  me  in  heaven  and  in  earth. 
Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  :  teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you  :  and,  lo,  I  am  with  you  always, 
even  unto  the  end  of  the  world.  Amen."  Here  we  see 
the  Mediator  possessing  a  kingdom  and  giving  laws  to 
his  subjects  and  commanding  obedience.  Although  his 
kingdom  was  then  small,  like  a  little  leaven,  yet  it  had 
the  power  to  leaven  the  whole  lump.  The  stone  which 
was  cut  out  of  the  mountain  without  hands  will  become 
a  great  mountain  and  fill  the  whole  earth.  Every  knee 
must  finally  bow  to  his  scepter  and  every  tongue  con- 
fess that  he  is  Lord  to  the  glory  of  God  the  Father. 

From  this  concise  view  of  the  subject  we  conclude 
that  the  kingdom  of  God,  or  Christ's  kingdom,  is  in  a 
special  manner  the  gospel  dispensation  which  was  not 
completely  established  until  after  the  resurrection  of 
our  Lord. 

H.  The  next  point  of  inquiry  is  its  nature.  "Jesus 
answered,  My  kingdom  is  not  of  this  world."  By  this 
we  understand  the  Mediator's  kingdom,  not  being  of 
this  world,  supposes  that  its  nature,  its  laws,  and  its 
government  are  all  distinct  from  the  nature,  laws,  and 
governments  of  this  world.  That  the  Mediator's  king- 
dom is  not  of  this  world,  but  spiritual,  heavenly,  and 
divine,  will  fully  appear,  it  is  apprehended,  from  the 
following  reasons. 


128  THE    MEDIATOR'S    KINGDOM 

I  St.  From  the  character  of  the  King.  He  was  not 
born  like  the  kings  of  the  earth.  He  was  the  Son  of 
the  living  God  and  Heir  of  all  things.  He  was  con- 
ceived by  the  power  of  the  Holy  Ghost  and  born  of  a 
virgin.  His  birth  was  not  celebrated  with  the  earthly 
pomp  of  princes,  but  by  a  few  humble  shepherds  and  a 
choir  of  angels.  His  palace  was  a  stable  and  his  cradle 
a  manger.  When  a  child  he  was  not  amused  with  toys, 
but  was  about  his  Father's  business.  When  he  was  ded- 
icated to  his  ministry,  it  was  not  by  the  appointment  of 
kings,  or  the  consecration  of  bishops,  but  by  the  bap- 
tism of  his  humble  forerunner,  and  the  descent  of  the 
Holy  Ghost  in  a  bodily  shape  like  a  dove,  and  a  voice 
from  the  excellent  glory,  saying,  "  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased."  His  companions 
were  the  despised  fishermen  of  Galilee  and  the  angels 
of  heaven.  He  was  "  a  man  of  sorrow  and  acquainted 
with  grief"  ;  yet  he  was  the  eternal  Son  of  the  eternal 
Father.  Nature  owned  his  voice  and  devils  trembled 
at  his  power  ;  but  he  was  despised  and  rejected  of  men. 
When  he  fed  the  hungry  multitude,  they  were  gratified 
with  the  loaves  and  fishes  and  sought  to  make  him  a 
king;  but  he  departed  out  of  the  place;  for  his  kingdom 
was  not  of  this  world.  When  Satan,  the  god  of  this 
world,  offered  him  all  the  kingdoms  of  this  world  and 
the  glory  of  them  if  he  would  only  fall  down  and  wor- 
ship him,  he  rebuked  him  with  holy  contempt  and  said, 
Get  thee  hence,  Satan  ;  for  his  kingdom  was  not  of 
this  world.  The  Mediator  did  not  intermeddle  with 
the  affairs  of  the  governments  of  this  world  ;  for  his 
kingdom  was  not  of  this  world.    When  he  was  solicited 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       129 

to  command  a  brother  to  divide  his  earthly  substance, 
instead  of  complying  with  the  request  he  only  gave  a 
pointed  admonition  and  said,  "  Man,  who  made  me  a 
judge,  or  a  divider,  over  you?"  When  his  enemies 
endeavored  to  catch  him  in  his  words  by  extorting  from 
him  something  unfavorable  to  the  laws  of  Caesar,  Jesus 
answered  them  and  said,  "  Render  to  Caesar  the  things 
which  are  Caesar's,  and  to  God  the  things  which  are 
God's."  When  they  demanded  of  him  tribute,  and  that 
unju-stly,  according  to  their  own  laws,  he  paid  it  with- 
out a  murmur,  to  set  an  example  of  peace  and  quietness 
for  his  disciples.  In  all  things  he  avoided  interfering 
or  meddling  with  the  governments  of  this  world. 

2dly.  From  the  representations  of  the  Bible,  "  The 
kingdom  of  God  is  righteousness,  peace,  and  joy  in 
the  Holy  Ghost."  The  Mediator's  kingdom  is  founded 
in  right.  His  scepter  is  a  right  scepter.  He  rules  in 
righteousness.  "  The  unrighteous  shall  not  inherit  the 
kingdom  of  God."  Righteousness  is  opposed  to  all 
injustice,  oppression,  and  cruelty ;  it  regards  the  rights 
of  God  and  man  ;  it  requires  love  to  the  Lord  our  God 
with  all  our  heart,  with  all  our  mind,  and  with  all  our 
strength,  and  to  our  neighbors  as  ourselves.  His  king- 
dom is  a  kingdom  of  peace ;  he  is  the  Prince  of  Peace. 
At  his  birth  the  angels  sang,  "  Peace  on  earth,  and  good 
will  to  men."  Peace  is  opposed  directly  to  all  conten- 
tion, war,  and  tumult,  whether  it  regards  individuals, 
societies,  or  nations.  It  forbids  all  wrath,  clamor,  and 
evil  speaking.  It  forbids  the  resistance  of  evil  or  retalia- 
tion, and  requires  good  for  evil,  blessing  for  cursing, 
and  prayer  for  persecution.    Our  glorious  Mediator  not 


I30  THE   MEDIATOR'S   KINGDOM 

only  exhibited  a  pattern  of  peace  in  his  life  but  preached 
peace  in  the  great  congregation.  His  last  and  richest 
legacy  to  his  disciples  was  the  gift  of  peace :  "  My 
peace  I  leave  with  you,  my  peace  I  give  unto  you  :  not 
as  the  world  giveth,  give  I  unto  you."  Christ  came  in 
the  power  of  the  Spirit,  and  was  full  of  the  Holy  Ghost. 
It  is  the  communion  of  the  Holy  Ghost  which  fills  the 
kingdom  of  heaven  with  that  joy  which  is  unspeakable 
and  full  of  glory.  "  Except  a  man  be  born  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  heaven."  Finally, 
we  have  his  own  express  declaration,  "  My  kingdom  is 
not  of  this  world." 

From  what  has  been  said  it  may  be  concluded  that 
the  Mediator's  kingdom  is,  in  a  special  sense,  the  gos- 
pel dispensation,  or  the  kingdom  of  heaven,  and  that  it 
is  not  of  this  world,  but  spiritual,  heavenly,  and  divine. 
And  this  brings  us  to  notice, 

HI.  The  laws  by  which  it  is  governed.  It  is  gov- 
erned by  the  same  laws  which  regulate  the  heavenly 
hosts.  "  Be  ye  therefore  perfect,  even  as  your  Father 
in  heaven  is  perfect,"  is  the  command  of  our  Divine 
Master.  It  is  the  kingdom  of  heaven.  "Jesus  said, 
My  kingdom  is  not  of  this  world:  if  my  kingdom  were 
of  this  world,  then  would  my  servants  fight,  that  I  should 
not  be  delivered  to  the  Jews."  The  laws  of  the  Media- 
tor's kingdom  require  supreme  love  to  God.  Jesus  said, 
"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind  ;  this  is  the 
first  and  great  commandment."  This  implies  right  ap- 
prehension of  his  being  and  perfections,  and  supreme 
love  to  his  word  and  delight   in  his  law,  such  as  the 


NOT  OF  THIS   WORLD:   BUT   SPIRITUAL      131 

sweet  singer  of  Israel  expressed  :  O  how  I  love  thy  law! 
it  is  my  meditation  day  and  night.  It  implies  unlimited 
confidence  in  God  and  unshaken  belief  in  the  testimony 
he  has  given  of  his  Son  and  a  spirit  of  filial  obedience 
to  all  his  precepts. 

The  laws  of  the  Mediator's  kingdom  require  love  to 
man:  "Thou  shall  love  thy  neighbour  as  thyself." 
This  prohibits  rendering  to  any  man  evil  for  evil  ;  but, 
contrariwise,  it  demands  blessing.  It  utterly  forbids 
wrath,  hatred,  malice,  envy,  pride,  revenge,  and  fight- 
ing; but  requires,  on  the  contrary,  meekness,  forgive- 
ness, long-suffering,  tenderness,  compassion,  and  mercy. 
The  subjects  of  the  Mediator's  kingdom  are  commanded 
to  do  good  to  all  as  they  have  opportunity ;  but  espe- 
cially to  those  of  the  household  of  faith.  This  com- 
mand extends  not  only  to  the  gentle  and  kind  but  to 
the  disobedient  and  froward  ;  to  friends  and  to  enemies. 
"  If  thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give 
him  drink,"  is  the  command  of  our  Lord.  This  injunc- 
tion, it  is  apprehended,  is  directly  opposed  to  resisting 
the  oppression  of  enemies  by  force.  Jesus  said,  "  If 
my  kingdom  were  of  this  world,  then  would  my  serv- 
ants fight "  ;  but,  instead  of  avenging  wrongs,  the 
explicit  direction  is  "to  overcome  evil  with  good." 
The  Mediator  is  the  only  avenger  of  the  wrongs  done 
to  his  subjects  :  "  For  it  is  written,  Vengeance  is  mine, 
and  I  will  repay,  saith  the  Lord."  In  a  special  manner 
the  subjects  of  the  Mediator  must  love  the  brethren. 
They  must  visit  the  widow,  the  fatherless,  and  the 
afflicted,  and  live  unspotted  from  the  world.  The  Lord 
accepts  every  act  of  kindness  done  to  the  brethren  as 


132  THE    MEDIATOR'S    KINGDOM 

done  to  himself,  and  regards  every  act  of  injustice, 
cruelty,  and  revenge  towards  them  as  expressed  towards 
himself.  He  considers  them  his  own  property,  the  pur- 
chase of  his  blood.  He  will,  therefore,  not  only  be  their 
portion  but  their  defense  ;  a  wall  of  fire  round  about 
them  and  a  glory  in  the  midst.  The  Mediator  sits  as 
King  upon  his  holy  hill  of  Zion,  and  is  swaying  his 
scepter  in  righteousness  throughout  his  vast  dominions. 

Having  very  briefly  considered  what  the  Mediator's 
kingdom  in  a  special  manner  is,  its  nature  and  its  laws, 
we  now  pass,  as  was  proposed,  to  make  several  infer- 
ences and  illustrations. 

I  St.  If  the  Mediator's  kingdom  is  in  a  special  man- 
ner the  gospel  dispensation,  and  its  nature  and  laws  are 
not  of  this  world,  but  spiritual,  heavenly,  and  divine, 
then  we  may  infer  that  the  kingdoms  of  this  world  are 
not  united  to  the  kingdom  of  our  Lord,  but  are  opposed 
to  it.  If  they  are  not  for  him,  they  are  against  him  ; 
and  if  they  gather  not  with  him,  they  scatter  abroad. 
They  must,  therefore,  be  at  war  with  the  Lamb ;  but 
the  Lamb  shall  overcome  them,  for  he  hath  on  his  ves- 
ture and  on  his  thigh  a  name  written.  King  of  kings 
and  Lord  of  lords.  The  great  conflict  in  our  world  is 
between  the  kingdom  of  the  Mediator  and  the  kingdom 
of  Satan  ;  but  the  victory  is  not  uncertain.  Although 
the  "  heathen  rage,  and  the  people  imagine  a  vain  thing, 
the  kings  of  the  earth  set  themselves,  and  the  rulers 
take  counsel  together,  against  the  Lord,  and  against  his 
Anointed,  saying.  Let  us  break  their  bands  asunder,  and 
cast  away  their  cords  from  us.     He  that  sitteth  in  the 


NOT   OF   THIS   WORLD:    15UT   SPIRITUAL       133 

heavens  shall  laugh  :  the  Lord  shall  have  them  in  deri- 
sion. Then  shall  he  speak  to  them  in  his  wrath,  and 
vex  them  in  his  sore  displeasure."  "Out  of  his  mouth 
goeth  a  sharp  sword,  that  with  it  he  should  smite  the 
nations  ;  and  he  shall  rule  them  with  a  rod  of  iron  :  and 
he  treadeth  the  winepress  of  the  fierceness  and  wrath 
of  Almighty  God." 

The  Psalmist,  by  the  Holy  Ghost,  says  of  Christ, 
"  Thou  shalt  break  them  with  a  rod  of  iron  ;  thou  shalt 
dash  them  to  pieces  like  a  potter's  vessel."  Again, 
"  He  shall  cut  off  the  spirit  of  princes;  he  is  terrible  to 
the  kings  of  the  earth."  Isaiah,  by  the  revealing  spirit, 
had  the  scenes  of  futurity  opened  to  his  view.  He  saw 
the  glorious  Redeemer  marching  through  the  earth  in 
the  greatness  of  his  power  ;  for  he  saw,  by  prophetic 
vision,  the  great  day  of  his  wrath  appear,  and  none  but 
his  redeemed  were  able  to  stand.  In  view  of  the  dread- 
ful scene  his  soul  was  filled  with  astonishment,  and  he 
exclaims:  "Who  is  this  that  cometh  from  Edom,.  with 
dyed  garments  from  Bozrah  ?  this  that  is  glorious  in 
his  apparel,  travelling  in  the  greatness  of  his  strength.? 
I  that  speak  in  righteousness,  mighty  to  save.  Where- 
fore art  thou  red  in  thine  apparel,  and  thy  garments 
like  him  that  treadeth  in  the  winefat.?  I  have  trodden 
the  winepress  alone ;  and  of  the  people  there  was  none 
with  me  :  for  I  will  tread  them  in  my  anger,  and  trample 
them  in  my  fury  ;  and  their  blood  shall  be  sprinkled 
upon  my  garments.  For  the  day  of  vengeance  is  in  my 
heart,  and  the  year  of  my  redeemed  is  come.  I  looked, 
and  there  was  none  to  help  ;  and  I  wondered  there  was 
none  to  uphold  :  therefore  mine  arm  brought  salvation 


134  THE    MEDIATOR'S    KINGDOM 

unto  me ;  and  my  fury,  it  upheld  me.  And  I  will  tread 
down  the  people  in  my  anger,  and  make  them  drunk  in 
my  fury,  and  I  will  bring  down  their  strength  to  the 
earth."  From  this  it  appears  that  the  nations  of  the 
earth  will  be  gathered  like  the  grapes  of  a  vineyard, 
and  cast  into  the  great  wine  press  of  the  wrath  of  God 
Almighty  ;  and  the  great  Redeemer  will  thresh  them 
in  his  anger  and  trample  them  in  his  fury.  Their 
destruction  must  be  inevitable  if  their  laws  and  gov- 
ernments are  directly  opposed  to  the  Mediator's  king- 
dom. When  he  shall  come  out  of  his  place  to  shake 
terribly  the  nations  of  the  earth,  then  the  earth^  will 
no  longer  cover  the  blood  of  the  slain  ;  for  he  will  make 
inquisition  for  blood,  and  write  up  the  nations.  Then 
he  will  stain  the  pride  of  all  glory  and  bring  into  con- 
tempt all  the  honorable  of  the  earth.  The  nations  will 
be  like  stubble  before  the  devouring  fire,  and  will  be 
chased  away  like  chaff  before  the  whirlwind,  and  no 
place  will  be  found  for  them. 

The  interpretation  of  the  symbols  of  the  four  great 
empires  by  the  prophet  Daniel  fully  confirms  this  idea. 
In  first  describing  the  vision  to  Nebuchadnezzar  he 
says  :  "Thou  sawcst  till  that  a  stone  was  cut  out  with- 
out hands,  which  smote  the  image  upon  his  feet  that 
were  of  iron  and  clay,  and  brake  them  to  pieces.  Then 
was  the  iron,  the  clay,  the  brass,  the  silver,  and  the 

1  The  earth,  in  symbolical  language,  is  supposed  by  the  writer  to 
denote  civilized  nations,  in  distinction  from  uncivilized,  which  are  sym- 
bolized by  the  agitated  sea.  Civilized  nations  will  no  longer  cover  the 
blood  of  the  slain,  under  the  specious  idea  of  defending  their  rights  and 
liberties. 


NOT   OF  THIS   WORLD:   BUT   SPIRITUAL       135 

gold,  broken  to  pieces  together,  and  became  like  the  chaff 
of  the  summer  threshingfloors  ;  and  the  wind  carried 
them  away,  that  no  place  was  found  for  them  :  and  the 
stone  that  smote  the  image  became  a  great  mountain, 
and  filled  the  whole  earth."  The  prophet  thus  interprets 
the  vision  :  "And  in  the  days  of  these  kings  shall  the 
God  of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed:  and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all  these 
kingdoms,  and  it  shall  stand  for  ever.  Forasmuch  as  thou 
sawest  that  the  stone  was  cut  out  of  the  mountain  with- 
out hands,  and  that  it  brake  in  pieces  the  iron,  the  brass, 
the  clay,  the  silver,  and  the  gold ;  the  great  God  hath  made 
known  to  the  king  what  shall  come  to  pass  hereafter." 

Thus  we  see  that  the  kingdoms  of  the  world  by  not 
submitting  to  the  kingdom  of  our  Lord,  but  by  making 
war  with  the  Lamb,  are  devoted  to  awful  destruction, 
for  the  Lamb  will  overcome  them.  His  kingdom  will 
stand,  for  it  is  an  everlasting  kingdom ;  and  of  his 
dominion  there  shall  be  no  end.  The  gospel  dispensa- 
tion (or  the  kingdom  of  heaven)  must  remain  forever, 
as  it  is  governed  by  the  same  spirit  which  prevails  in 
the  eternal  fountain  of  blessedness  himself.  It  is  there- 
fore emphatically  called  the  kingdom  of  God  not  only 
in  distinction  from  the  kingdoms  of  this  world  but  in 
distinction  from  all  the  other  dispensations  of  the 
church.  It  is  not  of  this  world;  it  is  the  kingdom  of 
heaven,  —  the  reign  of  righteousness,  peace,  and  joy  in 
the  Holy  Ghost. 

2.  If  the  Mediator's  kingdom  is  not  of  this  world, 
but  spiritual,  heavenly,  and  divine,  and  the  kingdoms  of 


136  THE    MEDIATOR'S    KINGDOM 

this  world  are  opposed  to  it,  then  we  may  infer  that  the 
kingdoms  of  this  world  must  belong  to  the  kingdom  of 
Satan.  There  are  but  two  kingdoms  in  our  world.  At 
the  head  of  one  is  the  Mediator,  and  at  the  head  of  the 
other  is  Satan.  Satan  is  the  god  of  this  world  and 
reigns  without  a  rival  in  the  hearts  of  the  children  of 
disobedience.  He  is  the  prince  of  the  power  of  the  air. 
All  the  kingdoms  of  this  world  and  the  glory  of  them 
are  given  to  him  ^  until  the  time  that  God  shall  write 
up  the  nations  and  make  inquisition  for  blood.  Then 
the  great  battle  of  God  Almighty  will  be  fought,  and 
the  beast  and  the  false  prophet  will  be  cast  into  a  lake 
of  fire  ;  and  Satan  will  be  bound  a  thousand  years  ;  and 
the  saints  will  take  the  kingdom  and  possess  it  ;  and 
wars  shall  cease  from  under  heaven.  After  the  thou- 
sand years  Satan  will  again  be  let  loose,  "  and  shall 
go  out  to  deceive  the  nations  which  are  in  the  four 
quarters  of  the  earth,  Gog  and  Magog,  to  gather  them 
together  to  battle :  the  number  of  whom  is  as  the  sand 
of  the  sea."  "And  the  devil  who  deceived  them  was 
cast  into  the  lake  of  fire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be  tormented 
day  and  night  for  ever  and  ever."  Thus  it  appears  that 
Satan'  is  the  mainspring  of  all  warlike  powers,  and 
when  he  is  bound  wars  will  cease ;  but  as  soon  as  he  is 
again  let  loose  they  will  rage.  The  writer  is  sensible 
that  this  will  be  a  very  unpopular  doctrine  with  the 
men  of  this  world,  and  with  those  worldly  Christians 

^  If  the  kingdoms  of  this  world  do  not  belong  to  Satan,  then  it  was 
no  temptation  to  our  Lord  when  he  offered  them  to  him.  It  is  expressly 
said  that  he  was  "  tempted  of  Satan." 


NOT   OF  THIS   WORLD:   BUT  SPIRITUAL       137 

who  are  struggling  and  teasing  and  panting  for  the 
profits  and  the  honors  of  this  world.  If  it  is  a  fact  that 
the  nature  and  laws  of  the  Mediator's  kingdom  are 
diametrically  opposite  to  the  kingdoms  of  this  world, 
then  the  inference  is  irresistible  that  the  kingdoms  of 
this  world  belong  not  to  the  kingdom  of  our  Lord  but 
to  the  kingdom  of  Satan  ;  and  however  unsavory  the 
truth  may  be,  it  ought  not  to  be  disguised.  Satan  is 
the  strong  man,  but  the  Mediator  is  the  stronger,  and 
he  will  bind  him  and  spoil  his  goods.  The  Son  of  God 
was  manifested  that  he  might  destroy  the  works  of  the 
devil.  When  he  shall  destroy  the  rage  of  the  nations 
and  the  tumult  of  the  people,  then  Satan's  goods  will 
be  spoiled.  When  Satan  is  cast  into  the  bottomless 
pit,  tumult  and  war  will  retire  with  him  back  to  hell ; 
and  instead  of  the  blast  of  the  trumpet  and  the  groans 
of  the  dying  will  be  heard  the  shouts  of  the  saints  and 
the  songs  of  the  redeemed.  Then  will  be  "  heard  as  it 
were  the  voice  of  a  great  multitude,  and  as  the  voice  of 
many  waters,  and  as  the  voice  of  mighty  thunder- 
ings,  saying,  Alleluia,  for  the  Lord  God  Omnipotent 
reigneth." 

3.  If  the  Mediator's  kingdom  is  not  of  this  world, 
and  the  kingdoms  of  this  world  are  under  Satan's 
dominion,  then  we  may  infer  the  great  impropriety  of 
the  subjects  of  the  Mediator's  kingdom  using  the 
weapons  of  this  world  and  engaging  in  tumults,  wars, 
and  fightings,  "Jesus  answered.  My  kingdom  is  not  of 
this  world  :  if  my  kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I  should  not  be  delivered 
to  the  Jews."    The  Jews  expected  in  their  Messiah  a 


138  THE    MEDIATOR'S    KINGDOM 

temporal  prince ;  but  because  his  kingdom  was  not  of 
this  world  they  crucified  the  Lord  of  life  and  glory. 
Had  he  only  appeared  in  the  pomp  of  this  world  and  in 
the  splendor  of  a  temporal  conqueror  to  vanquish  the 
Romans  who  were  in  possession  of  their  earthly  Canaan 
and  oppressing  their  nation,  they  would  immediately 
have  rallied  round  his  standard  and  followed  him  to 
earthly  conquest  and  glory.  He  was  apparently  too 
inattentive  to  their  rights  and  liberties  (which  the 
patriots  of  this  world  now  emphatically  call  their  dear- 
est interests).  They  said,  "  If  we  let  him  alone,  all 
men  will  believe  on  him  ;  and  the  Romans  shall  take 
away  both  our  place  and  our  nation."  It  may  be  asked, 
Why  were  the  Jews  apprehensive,  if  all  men  should 
believe  on  him,  the  Romans  would  take  away  both  their 
place  and  their  nation.''  The  answer  does  not  appear 
difficult.  They  doubtless  perceived  that  both  his  life 
and  precepts  directly  opposed  rendering  vengeance  to 
their  enemies  ;  and,  on  the  contrary,  demanded  noth- 
ing less  than  love  to  their  enemies,  good  for  evil,  and 
blessing  for  cursing.  This  they  could  not  endure,  as  it 
directly  opposed  their  carnal  desires  and  filled  them 
with  malice  against  the  Prince  of  Peace.  They  might, 
with  much  greater  propriety  than  any  nation  under  the 
gospel  light,  have  said,  "  Shall  we  imbibe  this  pusillani- 
mous spirit  of  doing  good  to  those  who  oppress  us  and 
tamely  bend  our  necks  to  the  yoke  of  tyranny  and 
suffer  our  dearest  interests  to  be  wrested  from  us  with- 
out once  making  a  struggle  to  defend  them  .''  Rather, 
let  us  arise  and  fight  manfully,  and  defend  our  liberties 
or  die  gloriously  in  their  vindication."    We  say  they 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       139 

might,  with  much  greater  propriety,  have  made  these 
declarations  than  any  under  the  light  of  the  gospel, 
because  they  considered  themselves  under  the  Mosaic 
dispensation  which  had  fully  tolerated  them  not  only 
in  defensive  but  offensive  war.  But  when  they  per- 
ceived that  the  doctrines  of  the  Mediator  were  calcu- 
lated to  disannul  their  dispensation  and  extinguish  their 
carnal  hopes  (notwithstanding  his  credentials  were 
divine),  their  malice  was  kindled  against  him,  and  their 
vengeance  was  not  satiated  until  they  wreaked  their 
hands  in  the  blood  of  the  Son  of  God.  And  we  may 
confidently  expect  that  wherever  the  same  Spirit  of 
Christ  lifts  up  a  standard  against  the  same  carnal  policy 
and  temporal  interest  there  will  follow  the  same  spirit 
of  envy,  persecution,  and  revenge  which  was  manifested 
against  the  Lord  of  life  and  glory.  If  any  man  (no 
matter  who)  will  live  godly  in  Christ  Jesus,  he  shall 
suffer  persecution.  The  Spirit  of  Christ  is  the  same 
now  that  it  was  then,  and  the  world  is  the  same,  the 
carnal  heart  is  the  same,  and  the  great  adversary  of 
souls  is  the  same.  Only  let  it  be  styled  "patriotic"  to 
persecute  the  followers  of  the  Lamb  of  God,  and  we 
should  soon  see  the  heroes  of  this  world  drunk  with  the 
blood  of  the  martyrs  of  Jesus  ;  and  probably  many 
would  be  as  conscientious  as  Paul  was  while  breathing 
out  threatenings  and  slaughter  against  the  disciples  of 
the  meek  and  lowly  Jesus.  It  is  not  impossible  that 
when  the  witnesses^  are  slain,  their  crime  may  be  a 

1  The  writer  has  for  a  length  of  time  been  of  opinion  that  no  event 
has  ever  yet  happened  to  the  church  which  answers  to  slaying  the 
witnesses.    It  has  been  given  as  a  reason  by  some  that  the  witnesses 


I40  THE    MEDIATOR'S    KINGDOM 

refusal  to  use  carnal  weapons  in  defense  of  their 
country. 

As  it  is  a  matter  of  great  practical  consequence  to 
know  whether  the  subjects  of  the  Prince  of  Peace  are 
authorized  in  any  case  under  the  gospel  dispensation  to 
use  carnal  weapons  or  not,  we  propose  in  this  inference 
to  be  a  little  more  particular.  Although  it  is  supposed 
that  the  Lord  Jesus  Christ  acted  in  a  threefold  capa- 
city,— as  God,  Man,  and  Mediator, — yet  we  have  never 
heard  it  questioned  by  Christians  that  all  his  conduct  as 
man  was  to  remain  a  perfect  example  for  his  brethren, 
and  all  his  precepts  a  perfect  rule  for  their  duty.  As 
his  kingdom  was  not  of  this  world,  he  did  not  inter- 
meddle with  the  governments  of  this  world  ;  he  only 
submitted  to  all  their  laws  which  were  not  contrary  to 
the  laws  of  his  heavenly  Father.  He  was  meek  and 
lowly  ;  so  little  did  he  possess  of  this  world  that  he  had 
not  where  to  lay  his  head.  He  went  about  continually 
doing  good.  He  was  full  of  compassion  even  to  his 
enemies.  He  wept  over  Jerusalem.  He  was  finally 
"brought  as  a  lamb  to  the  slaughter,  and  as  sheep  before 
their  shearers  are  dumb,  so  he  opened  not  his  mouth." 

have  been  slain,  that  so  much  light  has  been  diffused  since  the  art  of 
printing  was  discovered,  and  since  the  Reformation,  that  no  reason  can 
ever  again  be  found  sufficiently  plausible  to  satisfy  the  consciences  of 
mankind  in  again  taking  the  lives  of  their  fellow-men  in  matters  of  con- 
science. If  our  country ^was  invaded  and  a  law  should  be  passed  that 
every  man  capable  of  bearing  arms  should  equip  himself  for  its  defense, 
on  penalty  of  beii\g  considered  as  an  enemy  and  to  be  publicly  executed 
accordingly  in  case  of  refusal  for  conscience'  sake,  there  would  not  prob- 
ably be  wanting  patriots  sufficient  to  execute  the  laws  ;  if  they  could 
not  be  found  in  our  land  of  liberty,  they  might  be  found  amongst  the 
tyrants  of  the  Old  World. 


NOT   OF   THIS   WORLD:    BUT   SPIRITUAL       141 

When  he  was  reviled  he  reviled  not  again,  but  com- 
mitted himself  to  him  who  judges  righteously.  He 
prayed  for  his  murderers  and  apologized  for  his  perse- 
cutors, saying,  "Father,  forgive  them,  for  they  know 
not  what  they  do."  As  the  church  under  a  former  dis- 
pensation had  divine  authority  for  engaging  in  war, 
it  is  important  to  ascertain  whether  this  authority 
was  abrogated  under  the  gospel  dispensation  or  not.^ 
That  many  things  have  been  tolerated  under  one  dis- 
pensation of  the  church  and  prohibited  under  another, 
most  Christians  allow.  That  the  preceptive  will  of  God 
is  to  be  our  only  rule  of  duty,  few  Christians  deny. 
The  knowledge  communicated  to  us  of  the  preceptive 
will  of  God  to  his  church,  under  the  first  dispensa- 
tion, is  very  limited.  We  find,  however,  no  authority 
for  taking  the  life  of  man  in  any  case,  not  even  for 

^  If  the  permission  given  to  the  church  under  the  Mosaic  dispensa- 
tion to  engage  in  war  has  not  been  disannulled  by  the  gospel  dispensa- 
tion (which  is  by  no  means  granted),  it  is  thought  that  it  does  not 
admit  of  the  consequences  which  are  generally  drawn.  The  Israelites 
were  God's  covenant  people  and  were  utterly  prohibited  from  making 
any  covenant  with  the  nations  around  them,  or  engaging  with  them  in 
their  wars.  It  must  therefore  be  totally  improper  for  God's  covenant 
people  now  to  unite  with  those  who  are  strangers  to  the  covenant  of 
promise,  and  engage  with  them  in  their  tumult  and  fightings.  It  is  pre- 
sumed that  no  one  who  has  ever  read  our  Constitution  will  pretend  that 
the  American  nation  has,  in  the  Scriptural  sense,  made  a  covenant  with 
God.  If  the  analogy  holds  good  in  one  point,  it  must  in  another;  and 
in  that  case  there  is  no  alternative  left  for  God's  covenant  people  but 
either  to  withdraw  from  those  who  are  not  in  covenant  with  God,  or 
adopt  a  national  religion  which  must  be  defended  by  the  weapons  of 
the  nation.  It  is  believed  that  those  who  will  not  admit  that  the  per- 
mission granted  to  the  Israelites  to  engage  in  war  was  abrogated  by  the 
gospel  dispensation  can  never  fully  answer  the  arguments  in  favor  of  a 
national  religion, 


142  THE    MEDIATOR'S    KINGDOM 

murder;  but,  on  the  contrary,  a  sevenfold  vengeance  was 
pronounced  upon  him  who  should  slay  the  murderer. 
Under  the  patriarchal  dispensation  he  that  shed  man's 
blood  by  man  was  his  blood  to  be  shed.  In  this,  defen- 
sive war  was  tolerated.  Under  the  Mosaic  dispensation, 
not  only  defensive  but  offensive  war  was  tolerated,  and 
not  only  zvar  was  permitted,  but  retaliation,  as,  "  an 
eye  for  an  eye";  "a  tooth  for  a  tooth";  "life  for 
life,"  etc. 

The  question  to  be  decided  is  whether  these  regula- 
tions are  still  in  force,  or  whether  they  were  disannulled 
by  the  gospel  dispensation.^  The  life  and  precepts 
of  our  Lord  and  his  disciples  while  under  the  unerr- 
ing guidance  of  his  spirit  must  be  our  only  author- 
ity in  this  inquiry.  That  many  things  were  done  away 
by  the  gospel  dispensation,  none  will  deny  who  believe 
the  gospel.  The  ceremonial  part,  which  was  only  a 
shadow  of  good  things  to  come,  vanished  away  when 
the  substance  appeared  ;  and  not  only  the  ceremonial 
part  was  abolished,  but  many  other  practices.  Polygamy 
was  permitted  under  the  law,  but  forbidden  under  the 
gospel.  Divorce  was  allowed  under  the  Mosaic  but 
prohibited  under  the  gospel  dispensation,  except  in  the 
case  of  adultery.  Under  the  Mosaic  dispensation  the 
penalty  for  whoredom  was  stoning  to  death.  This  pen- 
alty was  not  enforced  under  the  gospel  dispensation,  as 
may  be  seen  in  John  viii.  ii.  That  all  kinds  of  war, 
revenge,  and  fighting  were  utterly  prohibited  under  the 
gospel  dispensation  we  think  appears  evident  not  only 
from  the  life  of  our  glorious  Mediator  but  from  his 
express   precepts.    "Jesus   answered,   My   kingdom  is 


NOT   OF   THIS   WORLD:   BUT   SPIRITUAL       143 

not  of  this  world  :  if  my  kingdom  were  of  this  world, 
then  would  my  servants  fight,  that  I  should  not  be 
delivered  to  the  Jews."  No  comment  can  add  force  to 
this  passage,  for  it  is  apprehended  that  no  language 
can  be  more  explicit  against  defensive  war. 

In  Christ's  Sermon  on  the  Mount  he  quoted  a  pas- 
sage from  Exodus,  "  Ye  have  heard  that  it  hath  been 
said,  An  eye  for  an  eye,  and  a  tooth  for  a  tooth  :  but  I 
say  unto  you,  That  ye  resist  not  evil :  but  whatsoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
other  also."  The  force  of  this  passage  has  generally 
been  obviated  by  saying  that  we  are  not  to  take  all  the 
words  of  our  Lord  literally.  Although  this  is  admitted, 
yet  we  are  absolutely  bound  to  take  the  spirit  of  every 
word,  if  we  can  understand  them,  by  comparing  the 
Scriptures  with  the  Scriptures.  That  the  spirit  of  this 
passage  is  directly  opposed  to  the  one  our  Lord  quoted 
from  Exodus,  we  think  cannot  fairly  be  denied  ;  and,  of 
course,  it  disannulled  it,  for  he  who  had  power  to  make 
laws  under  one  dispensation  had  power  to  abrogate 
them  under  another. 

The  blessed  Mediator  did,  in  the  most  explicit  man- 
ner, command  his  subjects  to  love  their  enemies  and 
render  good  for  evil.  This  command  we  are  of  opinion 
is  totally  incompatible  with  resisting  them  with  carnal 
weapons.  He  says,  "  But  I  say  unto  you  which  hear, 
LoVe  your  enemies,  do  good  to  them  which  hate 
you,  and  pray  for  them  which  despitefully  use  you." 
Let  us  for  one  moment  compare  this  precept  with 
defensive  war  and  see  if  it  can  consistently  be  put 
into  practice.    Suppose  our  country  is  invaded  and  a 


144  THE   MEDIATOR'S    KINGDOM 

professed  disciple  of  the  Prince  of  Peace  buckles  on  the 
harness  and  takes  the  field  to  repel  by  the  point  of  the 
sword  his  enemy.  He  advances  amidst  the  lamenta- 
tions of  the  wounded  and  the  shrieks  of  the  dying  to 
meet  his  foe  in  arms.  He  sees  his  wrath  kindled  and 
his  spear  uplifted,  and  in  this  trying  moment  he  hears 
his  Lord  say,  "  Love  your  enemy  and  render  to  him 
good  for  evil";  and  his  kindness  to  him  is  like  Joab's 
to  Amasa ;  he  thrusts  him  through  the  heart  and  hur-' 
ries  him  to  the  awful  tribunal  of  his  Judge,  probably 
unprepared.  Dear  brethren,  be  not  deceived ;  for  God 
is  not  mocked.  Who  amongst  our  fellow-men  would 
receive  the  thrust  of  a  sword  as  an  act  of  kindness  ? 
Only  let  conscience  do  its  office,  and  there  will  be  no 
difficulty  in  deciding  whether  defensive  war  is  incon- 
sistent with  the  gospel  dispensation  or  not.  Carnal  and 
spiritual  weapons  will  no  more  unite  under  the  gospel 
dispensation  than  iron  and  miry  clay. 

Our  very  salvation  depends  on  being  possessed  of  a 
spirit  of  forgiveness  to  enemies.  "  If  ye  forgive  not 
men  their  trespasses,  neither  will  your  Father  forgive 
your  trespasses."  If  men  invade  our  rights  and  tres- 
pass upon  our  privileges,  is  it  forgiveness  to  repel  them 
at  the  point  of  the  bayonet  ?  The  honest  Christian  will 
find  no  difficulty  in  conscientiously  deciding  this  ques- 
tion, notwithstanding  he  may  be  slow  of  heart  in 
believing  all  that  is  written. 

All  the  conduct  of  our  Lord  had  meaning  to  it,  and 
much  of  it  was  with  an  express  view  to  teach  his  disciples 
by  way  of  example.    A  little  before  he  was  betrayed,  he 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       145 

ordered  his  disciples  to  take  swords.  The  object  of 
this  must  have  been  either  to  use  them  for  defense,  or 
for  some  other  purpose.  The  event  proves  that  they 
were  not  taken  for  self-defense.  The  question  then  is, 
For  what  were  they  taken  ?  The  event  appears  fully 
to  answer  the  question,  viz.:  To  prohibit,  by  way  of 
example,  the  use  of  them  for  self-defense  in  the  most 
trying  situation  possible.  If  any  situation  would  justify 
self-defense  with  carnal  weapons,  it  must  have  been  the 
situation  in  which  our  Lord  and  his  disciples  were  placed 
at  the  time  he  was  betrayed.  They  were  in  a  public 
garden,  and  they  were  assaulted  by  a  mob,  contrary  to 
the  statutes  of  the  Romans  and  the  laws  of  the  Jews ; 
and  the  object  was  to  take  his  life.  This  the  disciples 
knew,  and  Peter  judged  it  a  proper  time  for  defense, 
and  drew  his  sword  and  smote  a  servant  of  the  Hifih 
Priest  and  cut  off  his  ear.  As  our  Lord's  kingdom  was 
not  of  this  world,  he  would  not  suffer  his  subjects  to 
use  the  weapons  of  this  world  in  any  situation.  He 
therefore  healed  the  wound  they  made  and  rebuked 
Peter  for  his  mistaken  zeal.  "  Then  said  Jesus  unto  him. 
Put  up  again  thy  sword  into  his  place:  for  all  they  that 
take  the  sword  shall  perish  with  the  sword.  Thinkest 
thou  that  I  cannot  pray  to  my  Father,  and  he  would 
presently  send  me  more  than  twelve  legions  of  angels  .-*  " 
Here  we  see  that  our  Lord  not  only  forbade  his  disciples 
to  use  the  sword  in  self-defense,  but  added  a  dreadful 
penalty  to  transgressors,  — "all  they  that  take  the  sword 
shall  perish  with  the  sword."  The  disciples  did  not  then 
fully  understand  that  his  kingdom  was  not  of  this  world. 


146  THE    MEDIATOR'S    KINGDOM 

As  soon  as  they  were  prohibited  using  the  weapons  of 
this  world  they  all  forsook  him  and  fied.^ 

The  apostle  James,  in  his  epistle  to  the  twelve  tribes 
of  Israel  which  were  scattered  abroad,  asks  them  this 

^  Four  things  are  noticeable  from  this  history.  First,  That  the  sub- 
jects of  the  Mediator's  kingdom  have  no  right  to  use  carnal  weapons 
for  defense,  in  the  most  trying  situation  possil)le.  Secondly,  The  pro- 
mulgation of  a  decree  of  heaven  ;  that  all  they  (whether  states,  churches, 
or  kingdoms)  who  take  the  sword  shall  perish  with  the  sword.  Every 
political  or  ecclesiastical  body  which  is  defended  with  the  sword  will  by 
the  sword  be  destroyed.  In  confirmation  of  this  sentiment,  we  see  while 
the  great  destroying  powers  were  represented  to  St.  John  in  the  symbols 
of  ferocious  beasts,  it  was  added,  "  If  any  man  have  an  ear  to  hear,  let 
him  hear.  He  that  leadeth  into  captivity  shall  go  into  captivity  :  he  that 
killeth  with  the  sword  must  be  killed  with  the  sword  ";  but  in  opposition 
to  this  it  is  said,  "  Here  is  the  faith  and  the  patience  of  the  saints."  We 
would  inquire  how  tlie  faith  and  the  patience  of  the  saints  appear,  if 
they,  like  the  nations  of  the  earth,  lead  into  captivity  and  kill  with  the 
sword  .■•  Thirdly,  The  weapon  which  the  subjects  of  the  Redeemer  are 
to  use  for  defense  is  here  brought  into  view,  viz..  Prayer.  Nothing  which 
appears  prevented  our  Lord  from  using  this  weapon  when  he  was 
betrayed,  but  the  necessity  of  the  Scriptures  being  fulfilled.  Had  he 
prayed  to  his  Father,  more  than  twelve  legions  of  ministering  spirits 
would  have  appeared  swift  as  lightning  to  discharge  his  will.  At  the 
time  he  shall  come  in  all  the  glory  of  his  Father  the  holy  angels  will 
be  with  him.  He  will  break  through  the  heavens  in  flaming  fire  and 
descend  with  the  shout  of  the  Archangel  and  the  trump  of  God,  and 
cleave  asunder  the  earth  beneath;  and  send  forth  his  angels  who  will 
awake  the  sleeping  millions  from  their  tombs  and  gather  together  his 
elect  and  take  them  up  into  the  air  to  be  ever  with  their  Lord.  Fourthly, 
We  may  expect  that  angels  will  be  sent  to  deliver  the  saints  in  the  times 
of  trouble.  Angels  are  ministering  spirits  and  are  sent  forth  to  minister 
to  those  who  shall  be  the  heirs  of  salvation.  What  a  consolation  it  is 
that  the  subjects  of  the  Mediator  can  apply  for  help  in  times  of  trouble 
to  him  who  has  the  hosts  of  heaven  at  his  command;  and  who  has 
said  he  will  never  leave  nor  forsake  them !  The  angel  of  the  Lord 
encampeth  round  about  them  who  fear  him,  to  deliver  them  out  of  all 
their  trouble.    If  God  be  for  them,  who  can  be  against  them  ? 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       147 

question  :  "  From  whence  come  wars  and  fighting  among 
you?  come  they  not  even  of  your  lusts  that  war  in 
your  members  ?  Ye  lust,  and  have  not :  ye  kill,  and 
desire  to  have,  and  cannot  obtain  :  ye  fight  and  war,  and 
yet  ye  have  not."  "  Ye  adulterers  and  adulteresses, 
know  ye  not  that  the  friendship  of  the  world  is  enmity 
with  God?  whosoever  therefore  will  be  a  friend  to  the 
world  is  an  enemy  of  God."  From  this  we  think  it 
evidently  appears  that  the  warlike  spirit  of  the  world  is 
directly  opposed  to  God.  The  God  of  this  world  works 
effectually  in  the  hearts  of  the  children  of  disobedience 
and  stirs  up  their  lusts  which  war  in  their  members 
and  hurries  them  on  to  acts  of  cruelty,  revenge,  and 
fighting. 

This  subject  is  of  so  much  practical  consequence  that 
it  requires  a  few  observations  in  reply  to  some  of  the 
arguments  of  worldly  and  unenlightened  Christians  in 
favor  of  using  carnal  weapons.  It  is  said  that  govern- 
ment is  an  ordinance  of  God  which  exists  throughout 
his  vast  dominion.  In  heaven  above  there  are  angels 
and  archangels;  and  upon  earth  there  are  magistrates 
and  powers  ;  and  in  hell  there  is  the  prince  of  devils. 
That  God  in  his  holy  providence  has  so  di^osed  of 
events  that  governments  of  some  kind  or  other  do  exist 
in  all  parts  of  his  dominion,  none  but  skeptics  will  deny. 
But  who  would  pretend  that  the  governments  in  heaven 
and  hell  are  not  diametrically  opposite?  One  is  the 
spirit  of  peace  and  love,  and  the  other,  rebellion  and 
war.  Perhaps  the  manifestation  of  these  different  spirits 
here  on  earth  may  fairly  be  the  dividing  line  amongst 
its  inhabitants,  and  show  to  which  kingdom  they  belong. 


148  THE    MEDIATOR'S    KINGDOM 

They  say  all  powers  are  ordained  of  God.  Thus  far 
they  are  correct,  but  it  is  apprehended  that  they  do  not 
make  a  proper  distinction  between  the  ordination  of 
God  and  his  preceptive  will  for  man.  So  far  as  the 
former  agrees  with  the  latter,  it  is  a  rule  of  duty  and 
cannot  be  any  further.  One  is  the  rule  of  God's  own 
procedure  (if  the  expression  is  proper),  and  the  other 
the  rule  of  action  for  his  creatures;  but  the  counsel  of 
God  and  his  laws  for  man  are  often  diametrically  oppo- 
site. It  is  not  improbable  that  this  is  part  of  the  mystery 
of  God  which  will,  by  and  by,  be  finished. 

The  Lord  Jesus  Christ  was  delivered  by  the  determi- 
nate counsel  and  foreknowledge  of  God  ;  and  yet,  by 
wicked  hands,  he  was  crucified  and  slain.  Here,  as  in 
the  case  of  Pharaoh,  and  many  other  instances  recorded, 
the  divine  counsel  and  the  duty  of  man  were  directly 
opposite.  To  ascertain  our  duty  we, must  look  at  the 
preceptive  will  of  God  and  not  to  his  eternal  counsel. 
Although  all  powers  are  ordained  of  God,  yet  it  must 
not  be  inferred  that  all  the  laws  of  the  heathen  or 
civilized  world  are  to  be  a  rule  of  duty  for  the  Mediator's 
subjects,  or  that  their  spirit  is  agreeable  to  the  spirit 
of  the  gospel  dispensation.  It  is  said,  We  are  com- 
manded to  obey  magistrates  and  every  ordinance  of 
man  for  the  Lord's  sake.  All  this  is  admitted.  But 
these  injunctions  are  either  limited  by  other  precepts 
or  they  are  unlimited.  If  they  are  unlimited,  then  all 
who  have  died  martyrs  fell  a  sacrifice  to  superstition 
instead  of  duty.  Notwithstanding  these  directions 
were  intended  as  a  rule  for  Christians  in  all  ages,  yet 
they  were  promulgated  while  the  disciples  were  under 


NOT   OF  THIS   WORLD:   BUT   SPIRITUAL       149 

idolatrous  governments,  and  were  never  intended  to 
encourage  them  to  worship  idols. 

These  commands  must,  therefore,  be  limited.  The 
question  is,  How  are  they  limited  ?  We  apprehend,  by 
the  spirit  and  other  precepts  of  the  gospel.  We  have 
already  shown,  we  trust,  that  these  absolutely  prohibit 
war  in  every  form.  If  so,  then  none  of  these  injunctions 
can  counteract  the  position  we  are  examining.  They 
only  enjoin  strict  obedience  to  all  human  laws  under 
which  we  live  that  do  not  contradict  the  spirit  or  pre- 
cepts of  the  gospel ;  when  they  do,  they  are  not  bind- 
ing and  must  be  resisted  ;  not,  however,  with  carnal  but 
spiritual  weapons  ;  we  must  take  joyfully  the  spoiling 
of  our  goods  and  count  not  our  lives  dear  unto  ourselves. 

It  has  been  often  said  that  he  who  refuses  to  comply 
with  the  commands  of  the  magistrate  resists  the  powers 
that  be,  and,  according  to  the  apostle's  reasoning,  resists 
the  ordinance  of  God  and  will  receive  to  himself  dam- 
nation. And,  further,  as  all  powers  are  the  ordinance 
of  God  they  ought  to  be  supported,  and  if  they  cannot 
without,  they  must  be  even  at  the  point  of,  the  sword. 
Here  the  subject  of  the  Mediator  must  make  a  distinc- 
tion between  resisting  the  "  powers  that  be  "  by  force 
of  arms  and  refusing  to  obey  their  unlawful  commands. 
It  is  not  supposed  that  in  one  case  he  would  obey  and 
that  in  the  other  he  would  disobey  the  commands  of  his 
Master.  No  martyr  ever  considered  himself  as  violating 
this  precept  in  refusing  to  sacrifice  to  an  idol  at  the 
command  of  an  earthly  power ;  neither  will  any  subject 
of  the  Mediator  view  himself  as  violating  it  by  refusing 
to  use  carnal  weapons  while  he  believes  that  his  Lord 


I50  THE    MEDIATOR'S    KINGDOM 

has  utterly  forbidden  his  using  them.  It  is  appre- 
hended that  if  this  proves  anything  upon  the  principles 
of  war,  that  it  will  prove  too  much  for  its  advocates. 
The  command  is  to  obey  the  powers  that  be  and  not 
the  powers  that  ought  to  be.  If  it  is  taken  in  an  unlim- 
ited sense,  it  must  prohibit  resisting  even  tyrannical 
powers,  and  would,  of  course,  condemn  every  Christian 
who  engaged  in  the  American  Revolution.  To  say  that 
all  power  is  in  the  hands  of  the  people,  and,  of  course, 
it  is  the  people  who  are  the  powers  that  be,  is  thought 
to  be  but  a  quibble.  \Vc  will  suppose  a  very  possible 
case,  —  that  a  foreign  power  completely  overturns  the 
government  of  the  people  and  disannuls  their  laws  and 
gives  a  new  code  ;  in  that  case,  the  command  to  obey 
the  powers  that  be  would  not  be  annihilated.  The  pre- 
cept originally  was  given  while  the  disciples  were  in 
the  midst  of  tyrannical  governments.  It  is  thought 
that  it  is  so  far  from  tolerating  defensive  war  that  it  is 
opposed  to  it.  The  precepts  of  the  gospel  cannot  be 
dependent  upon  the  convulsions  of  the  nations.  If 
Christians  are  bound  to  aid  with  carnal  weapons  in 
suppressing  a  rebellion,  then,  if  the  opposing  power 
gains  the  predominance,  they  must  turn  directly  about 
and  fight  the  very  power  they  were  before  supporting. 
Such  conduct  would  not  become  the  citizens  of  Zion. 
If  it  is  said  the  powers  that  be  are  Christian  rulers, 
then  we  say,  let  them  govern  only  by  the  laws  of  the 
Mediator's  kingdom,  and  we  will  bow  with  reverence 
before  them,  and  not  teach  for  commandments  the 
doctrines  of  men,  as  we  cannot  receive  human  laws 
for  divine  precepts. 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       151 

It  is  stated  that  our  Lord  paid  tribute,  and  that  we 
are  commanded  to  pay  tribute  to  whom  tribute  is  due, 
and  that  tribute  supports  the  governments  of  this 
world.  This  is  granted  ;  but  the  Mediator's  subjects 
are  required  also  to  lead  peaceable  and  quiet  lives  ;  this 
is  more  promoted  by  paying  tribute  than  by  the  refusal. 
Our  Lord  directs  Peter  to  pay  the  tribute  lest  they 
should  give  offense.  But  paying  tribute  for  the  sake 
of  preserving  peace  is  a  very  different  thing  frOm 
actually  engaging  in  war. 

Whenever  the  Christian  is  called  upon  to  pay  money 
by  way  of  taxes  or  tribute,  he  does  not  part  with  any 
spiritual  treasure,  but  only  earthly  property,  for  which 
he  has  the  example  and  precepts  of  the  Lord.  The 
currency  of  the  world  generally  bears  the  ensign  of  the 
nation  which  made  it.  If  it  bears  the  image  and  super- 
scription of  Caesar,  then  "  render  to  Caesar  the  things 
that  are  Caesar's,  and  unto  God  the  things  which  are 
God's."  Christians,  however,  whose  hearts  are  upon  this 
idol,  will  sooner  give  up  their  lives  than  their  God. 
"The  love  of  money  is  the  root  of  all  evil."  The  real 
Christian  s  treasure  is  in  heaven  and  beyond  the  reach 
of  the  powers  of  earth  or  hell.  The  things  of  this 
world  are  but  privileges  loaned  him,  to  be  resigned 
at  the  call  of  his  Lord.  Shall  he  then  fear  those  who 
can  only  kill  the  body  and  afterwards  have  no  more 
that  they  can  do  ?  Rather,  let  him  fear  him  who  has 
power  to  destroy  both  soul  and  body  in  hell  forever. 
It  is  better  for  him  to  suffer  wrong  than  to  do  wrong. 

The  permission  granted  to  the  Jewish  church  to 
wage   war    has    often    been    pleaded   as   authority   for 


152  THE    MEDIATOR'S    KINGDOM 

Christians.  If  this  proves  anything,  it  proves  too 
much,  for  not  only  defensive  but  offensive  war  was 
permitted  under  the  Mosaic  dispensation.  This  the 
tyrants  of  the  world  have  not  generally  contended  was 
right  since  the  gospel  dispensation.  We  think,  how- 
ever, that  we  have  fully  shown  that  this  was  abrogated 
under  the  gospel  dispensation,  and  that  all  kinds  of  war 
were  prohibited  ;  if  so,  it  has  no  weight  on  the  subject, ^ 
'It  has  been  said  that  Christians  with  a  small  excep- 
tion have  never  questioned  the  propriety  of  defensive 
war.  As  it  regards  nominal  Christians,  this  statement 
is  perhaps  correct,  but  as  it  respects  the  real  disciples 
of  the  Mediator,  it  is  to  be  questioned.  We  hear  of  no 
Christians  in  the  first  ages  of  the  church  engaged  in 
carnal  warfare  until  we  hear  of  great  corruptions  in  the 
church.  Most  Protestants  have  been  of  opinion  that 
those  precious  disciples  who  inhabited  the  dark  valleys 
of  Piedmont  during  the  great  corruptions  of  the  nom- 
inal church  were  the  Redeemer's  true  subjects.  These 
disciples,  of  whom  the  world  was  not  worthy,  utterly 

1  Although  it  is  not  expected  that  any  intelligent  and  candid  Chris- 
tian will  attempt  to  say  that  the  arguments  which  have  been  advanced 
may  fairly  apply  to  offensive  but  not  to  defensive  war,  yet  some  weak 
and  unenlightened  Christians  may  make  the  assertion.  In  answer  to 
such  we  would  observe  that  this  would  be  begging  the  question  and 
taking  for  granted  the  very  subject  in  dispute.  We  cannot  be  satisfied 
with  anything  short  of  a  candid  answer,  drawn  directly  from  the  spirit 
and  precepts  of  the  gospel.  When  it  is  fairly  proved  that  under  the 
gospel  dispensation  our  Lord  did  draw  a  clear  line  of  distinction 
between  offensive  and  defensive  war,  and  that  he  intended  all  such  pre- 
cepts as  have  been  adduced  to  apply  to  the  former  and  not  to  the  latter, 
then  we  will  acknowledge  the  weight  of  the  argument.  Until  this  is 
done  we  shall  not  consider  our  arguments  as  answered. 


NOT   OF  THIS   WORLD:    BUT  SPIRITUAL       153 

refused  to  engage  even  in  defensive  war,  notwithstand- 
ing they  were  hunted  down  by  their  bloody  perse- 
cutors.^ 

It  has  been  often  said  that  the  Reformers,  who  were 
good  men,  did  not  hesitate  to  engage  in  defensive  war, 
and  that  the  Reformation  was  finally  supported  by  the 
sword.  That  the  Reformers  were  generally  pious  men 
is  readily  admitted,  and  that  the  Reformation,  under 
divine  providence,  was  a  glorious  event  to  the  church  is 
also  granted.  But  the  history  of  the  Reformers,  when 
written  by  their  friends,  abundantly  manifests  that  they 
were  men,  subject  to  like  passions  with  other  men,  and 
that  all  the  means  they  employed  could  not  be  justified, 
either  by  the  spirit  or  the  precepts  of  the  gospel. 

Henry  the  Eighth  was  a  vile  man,  but  he  was  very 
active  in  protesting  against  the  Pope  because  his  holi- 
ness would  not  grant  him  a  divorce.  God  makes  the 
wrath  of  man  praise  him.  It  will  not  probably  be  a 
great  length  of  time  (in  the  opinion  of  the  writer)  before 
those  churches  which  were  defended  with  the  sword 
will  be  destroyed  by  the  sword. 

1  The  writer  perceives  that  he  has  made  too  unlimited  a  statement 
respecting  the  disciples  who  inhabited  the  valleys  of  Piedmont.  His- 
torians have  generally  considered  those  who  dissented  from  the  church 
of  Rome  during  the  dark  ages  as  possessing  similar  sentiments.  It  is 
true  they  did  agree  in  renouncing  the  authority  of  the  Pope,  but  in 
other  things  they  did  not  all  agree.  Some  courted  the  protection  of 
earthly  powers  and  united  with  them  in  defending  their  rights  by  the 
point  of  the  sword,  and  were  finally  destroyed  by  the  sword.  Others, 
instead  of  defending  themselves  with  carnal  weapons,  fled  from  the  face 
of  the  serpent  and  were,  under  divine  providence,  the  seed  of  the 
church  in  the  wilderness.  It  is  the  latter  class  to  which  the  writer  would 
be  understood  as  referring. 


154  THE    MEDIATOR'S    KINGDOM 

It  has  been  further  urged  that  not  only  the  Reformers 
but  most  pious  Protestants  have  prayed  for  the  prosper- 
ity of  the  arms  of  their  country,  and  many  have  actually 
fought  in  the  field  of  battle.  All  this  is  likewise 
admitted.  But  many  pious  men  have  had  a  mistaken 
zeal.  It  is  fully  believed  that  Protestants,  generally, 
have  been  in  the  habit  of  considering  the  Reformation 
so  glorious  an  event  that  they  have  very  little  inquired 
whether  the  means  by  which  it  was  finally  defended 
were  agreeable  to  the  spirit  of  the  gospel  or  not.  They 
have  been  taught  from  their  earliest  years  to  consider 
that  the  weapons  of  warfare  used  by  the  Reformers 
were  lawful,  so  that  they  have  not  hesitated  to  follow 
their  example.  That  the  example  and  prayers  of  pious 
people  ought  to  have  weight  is  readily  granted,  but  to 
place  a  blind  confidence  in  them,  we  apprehend,  is 
criminal,  for  their  example  is  to  be  imitated  no  further 
than  it  agrees  with  the  spirit  and  precepts  of  the  gos- 
pel. These  must  forever  remain  a  perfect  standard  of 
duty ;  whereas  the  practice  of  real  Christians,  owing  to 
their  imperfect  state,  is  constantly  changing  and  often 
contradictory.  During  the  American  Revolution,  doubt- 
less, real  Christians  were  praying  and  fighting  for  the 
success  of  the  American  arms,  and  real  Christians  in 
the  British  service  were  praying  and  fighting  for  the 
success  of  his  Majesty's  arms.  The  truth  is,  they  ought 
not  to  pray  for  war  in  any  shape,  but  to  pray  that  wars 
may  cease  from  under  heaven,  and  that  God's  kingdom 
may  come  and  his  will  be  done  on  earth  as  it  is  done  in 
heaven  ;  and  not  only  to  pray,  but  endeavor  to  advance 
the  kingdom  of    heaven  and  put  a  stop  to  wars  and 


NOT   OF  THIS   WORLD:    RUT   SPIRITUAL      155 

bloodshed.  The  opinions  of  pious  people  often  vary 
with  the  increase  of  light  which  shines  upon  the  church. 
One  century  ago  most  pious  people  believed  in  the  pro- 
priety of  the  slave  trade,  but  very  few  can  now  be  found 
to  advocate  the  abominable  practice.  The  nature  of  the 
crime  has  not  changed,  nor  the  evidence  against  it,  but 
the  truth  is,  that  the  opinion  of  pious  people  has  mate- 
rially changed  upon  this  subject.  We  ought  always  to 
remember  that  the  example  of  pious  people  is  to  be  of 
no  weight  any  further  than  it  agrees  with  the  example 
of  our  Lord.  It  is  always  unsafe  to  be  looking  too  much 
to  the  fallible  example  of  those  whom  we  have  esteemed 
pious  for  a  rule  of  duty,  while  we  have  the  unerring 
word  in  our  hands  to  light  our  way ;  when  any  one  is 
depending  upon  the  example  of  Christians  not  under 
the  immediate  influence  of  divine  inspiration  for  evi- 
dence to  support  his  hypothesis,  it  is  strong  presump- 
tive evidence  that  he  has  not  the  word  of  God  in  his 
favor.  By  the  word  of  God  and  by  that  07ily  ought  every 
controversy  to  be  tried. 

It  is  further  urged  that  we  are  commanded  to  pray 
for  kings  and  all  in  authority;  it  is  true  we  must  pray 
not  only  for  kings  but  all  men,  even  enemies.  This, 
however,  does  by  no  means  imply  that  we  are  com- 
manded to  pray  for  a  blessing  upon  their  unhallowed 
undertakings ;  but  it  only  implies  that  we  must  pray 
that  they  may  be  translated  out  of  nature's  darkness 
into  the  light  of  the  gospel,  and  from  the  power  of  Satan 
unto  the  living  God. 

The  great  difficulty  with  the  subjects  of  the  Media- 
tor ever  has  been,  and  still  is,  a  want  of  faith  in  the 


156  THE    MEDIATOR'S    KINGDOM 

promises  of  God.  They  are  prone  to  be  afraid  of  con- 
sequences. They  look  nearly  as  much  at  consequences 
as  the  children  of  Israel  did  while  journeying  from 
Egypt  to  Canaan.  The  truth  is,  they  ought  to  have 
nothing  to  do  with  consequences,  but  only  duties. 
"  Thus  saith  the  Lord,"  should  be  their  warrant  and 
only  guide.  If  they  implicitly  follow  the  command,  con- 
sequences are  all  safe  in  God's  hand.  Had  Abraham 
looked  only  at  consequences,  it  is  not  probable  he  would 
ever  have  been  styled  the  Father  of  the  Faithful.  It  is 
not  uncommon  for  timid  and  worldly  Christians  to  be 
alarmed  at  consequences  and  to  argue  in  this  manner  : 
they  say,  "  Shall  we  stand  still  and  suffer  an  assassin 
to  enter  our  houses  and  take  our  lives  and  property 
without  ever  attempting  to  resist  him  ?  "  All  this  must 
go  upon  the  supposition  that  he  who  has  said  he  will 
never  leave  nor  forsake  his  people,  and  is  a  very  present 
help  in  every  time  of  need,  will  take  no  care  of  them. 
No  assassin  could  stand  a  moment  before  the  prayer  of 
faith  which  would  enter  the  heavens  and  reach  the  ears 
of  the  Lord  of  Sabaoth.  If  faithless  Christians  cannot 
be  persuaded  to  look  at  the  precepts  and  the  promises, 
but  only  at  consequences,  they  ought,  at  least,  to  exam- 
ine them  well.  Suppose  God,  in  his  holy  providence, 
should  permit  an  assassin  to  take  the  life  of  one  of  his 
dear  children  ;  the  consequence  would  be,  he  would 
immediately  be  translated  to  glory;  and  possibly  the 
assassin  might  become  a  penitent  ;  but  should  he  take 
the  life  of  the  assassin  in  defending  himself,  the  conse- 
quence then  would  be,  he  would  hurry  him  into  the 
abyss  of    the  damned  where   his   probation   would  be 


NOT  OF  THIS   WORLD:    BUT   SPIRITUAL       157 

eternally  ended.  He  who  puts  his  trust  in  the  Lord 
shall  not  fear  what  man  can  do  to  him  ;  he  will  be  like 
Mount  Zion  which  cannot  be  moved. 

Remember,  dear  brethren,  that  the  weapons  of  our 
warfare  are  not  carnal  but  spiritual,  and  mighty  through 
God.  "  Finally,  my  brethren,  be  strong  in  the  Lord, 
and  in  the  power  of  his  might.  Put  on  the  whole  armour 
of  God,  that  ye  may  be  able  to  stand  against  the  wiles 
of  the  devil.  For  we  wrestle  not  against  flesh  and 
blood,  but  against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  high  places.  Wherefore  take  unto  you 
the  whole  armour  of  God  (here  is  the  equipment  of  a 
soldier  of  Jesus  Christ),  that  ye  may  be  able  to  with- 
stand in  an  evil  day,  and  having  done  all,  to  stand. 
Stand  therefore,  having  your  loins  girt  about  with  truth, 
and  having  on  the  breastplate  of  righteousness  ;  and 
your  feet  shod  with  the  preparation  of  the  gospel  of 
peace;  above  all,  taking  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked.  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God:  praying 
always  with  all  prayer  and  supplication  in  the  Spirit, 
and  watching  thereunto  with  all  perseverance  and  sup- 
plication for  all  saints."  And  the  very  God  of  peace 
shall  be  with  you,  and  he  will  shortly  bruise  Satan  under 
your  feet.  For  yet  a  little  while  and  the  Almighty  angel 
will  come  down  with  a  great  chain  in  his  hand;  and  he 
will  lay  hold  on  the  dragon,  that  old  serpent,  which  is 
the  devil  and  Satan,  and  will  bind  him  a  thousand 
years,  and  cast  him  into  the  bottomless  pit,  and  shut 


158  THE   MEDIATOR'S   KINGDOM 

him  up,  and  set  a  seal  upon  him,  that  he  shall  deceive 
the  nations  no  more  until  the  thousand  years  are  ful- 
filled. Then  wars  will  cease  from  under  heaven  and 
the  implements  of  death  will  be  converted  into  the 
harmless  utensils  of  husbandry,  and  there  will  be  nothing 
to  hurt  nor  destroy  in  all  God's  holy  mountain.  The 
stone  which  was  cut  out  of  the  mountain  without  hands 
will  become  a  great  mountain  and  fill  the  whole  earth. 
Then  will  be  heard  "a  loud  voice  saying  in  heaven. 
Now  is  come  salvation,  and  strength,  and  the  kingdom 
of  God,  and  the  power  of  his  Christ :  for  the  accuser  of 
our  brethren  is  cast  down,  which  accused  them  before 
God  day  and  night.  And  they  overcame  him  by  the 
blood  of  the  Lamb,  and  by  the  word  of  their  testi- 
mony ;  and  they  loved  not  their  lives  unto  the  death. 
Therefore  rejoice,  ye  heavens,  and  ye  that  dwell  in 
them." 

It  is,  however,  very  important,  dear  brethren,  that 
we  keep  it  constantly  in  mind  that  the  nature  and  pre- 
cepts of  the  gospel  are  the  same  now  as  they  will  be 
then,  in  that  glorious  reign  of  righteousness  and  peace, 
and  that  it  is  our  duty  constantly  to  be  influenced  by 
the  same  spirit  now  which'will  then  be  manifested  by 
the  followers  of  the  Lamb.  The  little  leaven  is  of  the 
same  nature  with  whole  lump  when  it  is  leavened.  Let 
us  therefore  gird  up  the  loins  of  our  mind  and  watch 
unto  prayer. 

4.  If  the  Mediator's  kingdom  is  not  of  this  world, 
but  spiritual,  heavenly,  and  divine,  and  if  the  kingdoms 
of  this  world  are  under  the  dominion  of  Satan,  and  if 
the  subjects  of  Christ's  kingdom  are  not  permitted  to 


NOT   OF  THIS   WORLD:   BUT   SPIRITUAL 


159 


use  carnal  weapons,  then  we  may  infer  who  is  the  "  great 
whore  that  sitteth  upon  many  waters;  with  whom  the 
kings  of  the  earth  have  committed  fornication,  and  the 
inhabitants  of  the  earth  have  been  made  drunk  with 
the  wine  of  her  fornication."  A  virgin  or  chaste  woman 
is  a  familiar  symbol  in  the  Scriptures  of  the  true  church 
of  God  ;  and  an  unchaste  woman  is  as  familiar  a  sym- 
bol of  an  apostate  or  corrupt  church.  As  a  lewd  woman 
calls  herself  by  the  name  of  her  husband,  notwithstand- 
ing she  has  constant  intercourse  with  other  men,  so  the 
corrupt  church  calls  herself  by  the  name  of  Christ,  not- 
withstanding she  has  constant  illicit  intercourse  with 
the  kings  of  the  earth. ^  To  understand  the  true  nature 
of  spiritual  whoredom  will  assist  us  in  ascertaining  the 
bounds  of  mystical  Babylon. 

1  As  the  writer  has  been  for  some  time  studying  the  symbolical  lan- 
guage of  the  Scriptures,  and  intends  (if  the  Lord  will,  unless  some  per- 
son more  able  should  attempt  an  exjjlanation)  to  give  his  views  to  the 
public,  he  will  not  be  so  particular  at  present  in  explaining  the  symbol  of 
the  great  whore  which  sitteth  upon  many  waters,  as  he  otherwise  should. 
He  early  perceived  that  the  heavens  and  the  earth,  v>'ith  all  their  furni- 
ture, were  used  as  an  alphabet,  in  the  language  of  things,  to  represent 
moral  subjects.  His  object  has  been  to  learn  the  true  meaning  of  each 
symbol  by  comparing  Scripture  with  Scripture.  No  language  can  be 
read  until  the  alphabet  is  first  learned.  Symbolical  language  does  not, 
like  other  languages,  change  with  time  and  place,  but  represents  the 
same  idea  to  all  nations  and  at  all  times.  He  is  of  opinion  that  one 
symbol  does  not  represent  two  events,  unless  it  first  have  a  reference 
to  some  less  event  which  is  typical  of  some  more  important  event;  in 
that  case,  all  together  may  be  figurative  of  some  great  ultimate  end. 
Although  one  symbol  is  supposed  never  to  represent  two  different  things, 
yet  two  or  more  symbols  generally  represent  one  thing.  He  has  found 
by  tracing  back  a  symbol  to  its  first  use,  that  its  true  meaning  is  gener- 
ally manifest.  Since  examining  the  Scriptures  with  this  view  he  has 
been  irresistibly  drawn  into  the  conclusions  now  e.xhibited. 


l6o  THE    MEDIATOR'S    KINGDOM 

The  children  of  Israel  were  separated  from  all  the 
nations  of  the  earth  and  set  apart  to  be  holy  unto  the 
Lord.  As  they  were  in  covenant  with  the  God  of  Israel, 
he  addressed  them  in  the  endearing  character  of  a  hus- 
band. Whenever  they  made  any  covenant  or  formed  a 
confederacy  with  the  nations  around  them,  or  imitated 
their  idolatrous  abominations,  they  were  charged  with 
spiritual  whoredom.  The  church,  under  the  gospel  dis- 
pensation, is  redeemed  from  amongst  men  out  of  every 
nation,  and  sanctified  and  set  apart  to  be  a  peculiar 
people  to  show  forth  the  praises  of  God.  It  is  styled 
the  Bride,  the  Lamb's  wife.  Its  members  are  not  to 
be  conformed  to  this  world  but  to  be  transformed  by 
the  renewing  of  the  Spirit.  They  do  not  belong  to  any 
earthly  kingdom,  for  our  Lord  has  said,  "  They  are  not 
of  the  world,  even  as  I  am  not  of  the  world  "  ;  but  they 
are  citizens  of  the  heavenly  Zion  and  belong  to  the 
household  of  God ;  they  are  members  of  the  same 
community,  with  the  innumerable  company  of  angels 
and  the  spirits  of  just  men  made  perfect  ;  and  are 
to  be  governed  by  the  very  same  spirit  and  temper 
which  reigns  amongst  those  blessed  inhabitants  above. 
God  is  an  overflowing  and  unbounded  ocean  of  bless- 
edness and  love  ;  love  is  therefore  the  fulfilling  of 
the  law. 

Whenever  the  subjects  of  the  Redeemer  unite  them- 
selves to  the  kingdoms  of  this  world,  and  engage  in 
their  political  contentions  and  fightings,  then  it  appears 
they  commit  spiritual  whoredom,  for  they  forsake  the 
fountain  of  living  waters  and  hew  out  to  themselves 
cisterns,  —  broken  cisterns,  which  can  hold  no  water. 


NOT   OF  THIS   WORLD:    BUT   SPIRITUAL       i6r 

When  they  thus  mingle  with  the  world  and  unite  in  its 
pursuits  they  may  spiritually  be  styled  adulterers. 

The  apostle  James,  while  reproving  the  twelve 
tribes,  which  were  scattered  abroad,  for  their  wars  and 
fightings  and  friendship  to  the  world,  styles  them 
adulterers  and  adulteresses.  In  direct  opposition  to 
this  representation,  the  first  fruits  of  the  church  are 
■  styled  virgins,  as  not  being  defiled  with  women.  "These 
are  they  which  were  not  defiled  with  women;  for  they 
are  virgins.  These  are  they  which  follow  the  Lamb 
whithersoever  he  goeth.  These  were  redeemed  from 
amongst  men,  being  the  firstfruits  unto  God  and  the 
Lamb.  And  in  their  mouth  was  found  no  guile :  for  they 
are  without  fault  before  the  throne  of  God."  As  vir- 
gins are  pure  and  undefiled,  so  were  the  disciples  of 
Christ  in  the  first  age  of  the  church  when  they  had  no 
impure  intercourse  with  the  kingdoms  of  this  world  and 
followed  the  Lamb  in  refusing  to  engage  either  in  its 
profits,  honors,  or  fightings.  They  are,  therefore,  called 
virgins,  without  fault,  in  opposition  to  those  who  mingle 
with  the  world,  who  are  spiritually  styled  harlots. 

It  evidently  appears,  if  what  has  been  said  is  true, 
that  mystical  Babylon,  that  mother  of  harlots  and 
abominations  of  the  earth,  is  just  as  extensive  as  the 
union  of  the  church  with  the  kingdoms  of  this  world  ; 
and  just  in  that  proportion  in  which  an  individual 
Christian,  or  a  single  church,  or  a  number  of  churches 
united  in  one  body,  engage  in  the  honors,  profits,  and 
fightings  of  the  kingdoms  of  this  world,  just  in  that 
proportion  they  may  be  said  to  be  guilty  of  spiritual 
whoredom. 


l62  THE    MEDIATOR'S    KINGDOM 

The  writer  is  well  aware  that  this  inference,  how- 
ever just,  will  be  looked  upon  with  contempt  by  worldly 
political  Christians  whose  dearest  interest  is  involved 
in  the  kingdoms  of  this  world,  and  especially  by  those 
who  are  clothed  in  purple  and  scarlet  and  have  a 
golden  cup  in  their  hands.  He  has  no  expectation  of 
being  candidly  heard  by  such,  but  it  is  God's  own  dear 
children  who  have  ignorantly  mingled  with  the  world, 
having  been  blinded  by  their  education,  from  whom  he 
expects  a  candid  hearing.  "  If  any  man  have  ears  to 
hear,  let  him  hear." 

It  is  not  common  for  a  lewd  woman  openly  to  avow 
to  the  world  her  character ;  neither  can  it  be  expected 
that  the  mother  of  harlots  will  own  her  name.  The 
writer  is  of  opinion  that  very  few  have  understood  the 
full  dimensions  of  this  mystical  city  ;  she  appears  to 
him  in  her  greatest  extent  to  be  bounded  but  little 
short  of  the  whole  visible  church  of  God.  She  is 
styled  "the  £;-Jvat  City,  which  spiritually  is  called  Sodom 
and  Egypt,  where  also  our  Lord  was  crucified."  "And 
in  her  was  found  the  blood  of  prophets  and  saints  and 
of  all  that  were  slain  upon  the  earth."  But  a  dreadful 
judgment  awaits  her  :  "  She  shall  utterly  be  burnt  with 
fire :  for  strong  is  the  Lord  God  who  judges  her." 
Being  mingled  with  the  nations  and  supported  by  their 
power,  when  they  become  like  stubble  before  the 
devouring  fire,  she  will  be  consumed  with  them.  The 
whore  is  represented  as  riding  upon  a  scarlet-colored 
beast,  and  upheld  by  him.^ 

iThe  writer  is  fully  of  opinion  that  a  ferocious  beast  is  never  used 
as  a  symbol  of  a  corrupt   church,  but   ui  a  tyrannical  warlike  power. 


NOT   OF  THIS   WORLD:   BUT   SPIRITUAL       163 

When  he,  with  all  his  heads,  are  cast  into  the  lake  of 
fire,  she  will  likewise  be  given  to  the  burning  flame. 
But  before  this  great  and  dreadful  day  of  the  Lord 
shall  come,  which  will  burn  as  an  oven,  when  the 
whore  shall  be  consumed  with  the  nations  of  the  earth, 
God  will  call  to  his  people  to  come  out  of  her,  saying 
unto  them,  "  Come  out  of  her,  my  people,  that  ye  be 
not  partakers  of  her  sins,  and  that  ye  receive  not  of  her 
plagues."  As  God's  ancient  people  were  carried  cap- 
tives into  literal  Babylon,  so  God's  dear  people  will  be 
found  captives  in  mystical  Babylon,  until  they  hear  the 
command  of  their  Lord  to  come  out  of  her  that  they 
be  not  partakers  of  her  sins  and  that  they  receive  not 
of  her  plagues.  The  captive  daughters  of  Zion  are  very 
numerous.  O  that  they  may  soon  arise  and  shake 
themselves  from  the  dust !  "  Shake  thyself  from  the 
dust  ;  arise,  and  sit  down,  O  Jerusalem  :  loose  thyself 
from  the  bands  of  thy  neck,  O  captive  daughter  of 
Zion." 

5.  If  the  Mediator's  kingdom  is  not  of  this  world, 
and  the  kingdoms  of  this  wodd  are  under  the  dominion 
of  Satan,  and  if  Christ's  subjects  cannot  unite  them- 
selves to  the  kingdoms  of  this  world,  without  commit- 
ting spiritual  whoredom,  then  we  may  infer  the  great 
impropriety  of  the  subjects  of  the  Mediator's  kingdom 

He  has  been  for  some  time  of  opinion  that  the  second  Apocalyptic  beast 
is  rising,  and  that  he  will  possess  all  the  power  of  the  first  beast  before 
him,  and  that  under  him  the  false  prophet  will  appear;  and  the  wit- 
nesses will  be  slain;  and  upon  his  kingdom  the  six  first  vials  of  his 
divine  wrath  will  be  principally  poured  out ;  and  the  seventh  will  be 
poured  upon  Satan's  kingdom  universally,  as  he  is  the  prince  of  the 
power  of  the  air. 


l64  THE    MEDIATOR'S    KINGDOM 

becoming  political  Christians  and  enrolling  themselves 
with  the  men  of  this  world.  They  cannot  serve  two 
masters:  for  they  will  either  hate  the  one,  and  love  the 
other ;  or  else  they  will  hold  to  the  one,  and  despise  the 
other. 

How  humiliating  is  it  to  see  subjects  of  the  King 
of  Zion  engaged  in  the  drudgery  of  the  prince  of 
darkness,  laboring  and  struggling  to  support  his 
tottering  throne  !  Satan's  kingdom  is  divided  against 
itself  and  must,  therefore,  come  to  an  end.  But  how 
lamentable  is  it  to  see  the  sons  of  the  living  God, 
the  subjects  of  the  Prince  of  Peace,  taking  sides  in  the 
cause  of  the  adversary  of  souls,  and  actually  opposing 
and  fighting  each  other  under  his  banner  !  They 
do  it  ignorantly  and  will,  therefore,  obtain  forgive- 
ness, for  they  know  not  what  manner  of  spirit  they 
are  of.  They  are  commanded  to  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather 
reprove  them. 

Before  our  Lord  departed  from  this  world  to  go  to 
the  Father,  he  gave  laws  to  his  subjects  for  their  rule 
of  life  until  his  second  coming.  All  these  laws  con- 
templated their  residing  as  a  holy  nation  in  the  midst 
of  a  wicked  and  benighted  world,  to  reflect  the  rays  of 
the  Sun  of  righteousness  on  the  thick  darkness  which 
covers  the  people.  They  were  to  be  a  city  set  upon  a 
hill  and  a  light  to  the  world.  The  apostle  exhorts  them 
to  "do  all  things  without  murmurings  and  disputings: 
that  ye  may  be  blameless  and  harmless,  the  sons  of 
God,  without  rebuke,  in  the  midst  of  a  crooked  and 
perverse  nation,  among  whom  ye  shine  as  lights  in  the 


NOT  OF   THIS   WORLD:    BUT   SPIRITUAL      165 

world."  They  must  be  a  peculiar  people  to  show  forth 
the  praises  of  God.  How  inconsistent  is  it,  then, 
for  the  citizens  of  the  heavenly  Zion  to  be  mingling 
with  the  politicians  of  this  world  and  uniting  in  their 
processions,  feasts,  and  cabals,  when  they  ought  rather 
to  be  praying  for  them,  that  the  very  sins  they  commit 
in  these  scenes  may  be  forgiven  them  !  Dear  brethren, 
is  it  not  high  time  to  come  out  from  the  world  and  be 
separated  .-*  "  Be  ye  not  unequally  yoked  together  with 
unbelievers  :  for  what  fellowship  hath  righteousness 
with  unrighteousness  ?  and  what  communion  hath  light 
with  darkness .''  and  what  concord  hath  Christ  with 
Belial.''"  "Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not  the 
unclean  thing ;  and  I  will  receive  you,  and  will  be  a 
Father  to  you,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty." 

6.  In  view  of  what  has  been  said,  we  finally  infer 
that  every  interest  which  is  not  built  upon  the  sure 
foundation  stone  which  God  has  laid  in  Zion  will  be 
swept  away  when  the  storms  of  divine  wrath  shall  beat 
upon  our  guilty  world.  "  For,  behold,  the  day  cometh, 
that  shall  burn  as  an  oven  ;  and  all  the  proud,  yea,  and 
all  that  do  wickedly,  shall  be  stubble  :  and  the  day  that 
cometh  shall  burn  them  up,  saith  the  Lord  of  hosts,  that 
it  shall  leave  them  neither  root  nor  branch."  "  For  the 
day  of  the  Lord  of  hosts  shall  be  upon  every  one  that 
is  proud  and  lofty,  and  upon  every  one  that  is  lifted  up; 
and  he  shall  be  brought  low."  "  The  lofty  looks  of  man 
shall  be  humbled,  and  the  haughtiness  of  men  shall  be 
bowed  down ;  and  the  Lord  alone  shall  be  exalted  in 


l66  THE   MEDIATOR'S    KINGDOM 

that  day."  "The  Lord  at  thy  right  hand  shall  strike 
through  kings  in  the  day  of  his  wrath.  He  shall  judge 
among  the  heathen,  he  shall  fill  the  places  with  their 
dead  bodies  ;  he  shall  wound  the  head  over  many  coun- 
tries." "  For,  behold,  the  Lord  will  come  with  fire,  and 
with  his  chariots  like  a  whirlwind,  to  render  his  anger 
with  fury,  and  his  rebuke  with  flames  of  fire.  For  by 
fire  and  by  his  sword  will  the  Lord  plead  with  all  flesh  : 
and  the  slain  of  the  Lord  shall  be  many."  "  For 
the  indignation  of  the  Lord  is  upon  all  nations,  and 
his  fury  upon  all  their  armies :  he  hath  utterly  de- 
stroyed them,  he  hath  delivered  them  to  the  slaughter. 
Their  slain  shall  be  cast  out,  and  their  stink  shall 
come  up  out  of  their  carcasses,  and  the  mountains 
shall  be  melted  with  blood."  "For  this  is  the  day  of 
the  Lord  God  of  hosts,  a  day  of  vengeance,  that  he 
may  avenge  him  of  his  adversaries:  and  the  sword 
shall  devour,  and  it  shall  be  satiate  and  be  made  drunk 
with  their  blood."  The  nations  must  drink  of  the 
wine  of  the  wrath  of  God,  which  shall  be  poured  out 
without  mixture,  into  the  cup  of  his  indignation  ;  and 
they  will  be  trodden  in  the  great  wine  press  of  the 
wrath  of  God  Almighty.  And  the  great  whore  which 
has  drunk  the  blood  of  the  saints  and  the  blood  of 
the  martyrs  of  Jesus  will  have  blood  to  drink  ;  for 
she  is  worthy. 

The  sword  of  the  Lord  has  two  edges  ;  it  will  cut 
off  the  offending  limbs  of  the  church  and  destroy 
her  enemies.  The  fire  of  the  Lord  will  purify  his 
saints  but  utterly  burn  up  the  wicked.  He  "whose 
fan  is  in  his  hand  will  thoroughly  purge  his  floor,  and 


NOT  OF  THIS  WORLD:   BUT  SPIRITUAL      167 

gather  his  wheat  into  the  garner ;  but  he  will  burn 
up  the  chaff  with  unquenchable  fire."  Although  the 
earth  is  thus  to  be  desolated,  and  the  nations  de- 
stroyed, yet  the  saints  of  the  Most  High  shall  "  possess 
the  kingdom  for  ever  and  ever."  "And  the  kingdom 
and  dominion,  and  the  greatness  of  the  kingdom  under 
the  whole  heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High,  whose  kingdom  is  an  ever- 
lasting kingdom,  and  all  dominions  shall  serve  and 
obey  him." 

Dear  brethren,  these  events  are  rapidly  rolling  in  the 
fiery  wheels  down  the  descent  of  time;  and  although 
the  nations  must  first  drink  the  vials  of  divine  wrath 
and  the  battle  of  God  Almighty  must  first  be  fought, 
yet  the  time  is  at  hand  when  we  shall  no  more  hear  the 
sound  of  war,  and  of  garments  rolled  in  blood,  for  man 
will  cease  to  be  the  enemy  of  man,  and  every  one  will 
sit  quietly  under  his  own  vine  and  under  his  own  fig 
tree  ;  and  there  will  be  nothing  to  hurt  or  destroy  in 
all  God's  holy  mountain,  and  the  knowledge  of  the 
Lord  shall  cover  the  earth  as  the  waters  cover  the 
channels  of  the  mighty  deep. 

Dear  brethren,  is  it  not  "high  time  to  awake  out  of 
sleep :  for  now  is  our  salvation  nearer  than  when  we 
believed.  The  night  is  far  spent,  the  day  is  at  hand : 
let  us  therefore  cast  off  the  works  of  darkness,  and  let 
us  put  on  the  armour  of  light."  And  let  us  pray  with 
all  prayer  and  supplication  in  the  Spirit  for  all  men,  not 
only  for  ourselves,  our  families,  and  our  friends,  and 
the  church  of  God,  but  for  a  dying  world,  that  God 
would  in  infinite  compassion  cut  short  these  days  of 


l68  THE    MEDIATOR'S    KINGDOM 

dreadful  calamity  for  his  elect's  sake;  and  in  the  midst 
of  deserved  wrath  remember  mercy. 

"  He  that  hath  ears  to  hear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  To  him  that  overcom- 
eth  will  I  give  to  eat  of  the  tree  of  life,  which  is  in  the 
midst  of  the  paradise  of  God." 


UNIVERSITY  OF  CALIFORNIA  AT  UOS  ANGELES 

THF  ■  -RSITY  LIBRARY 


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3  1158  00658  9708 


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.^"OUTHFW  REGIONAL  LIBRARY  FACILITY 


AA    000  518  934 


5WIVERSITV  o,  (CALIFORNIA 


^  tSBARY 


